古

埃及亡灵书

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Guide

EA 沃利斯·巴奇

由 Epiphanius Wilson, AM 编辑

内容

第一部分亡灵

书解说

第二部分根据底比斯修订本翻译的《亡灵书》

中的祈祷文、咒语和其他文本

第三部分

埃及神祇列表

图片来源

指数

第一部分

亡灵书解说

第一章

标题

“B“亡灵之书”是古埃及抄写员为死者撰写的大量丧葬文本的常用名称。这些文本包括咒语和符咒、赞美诗和连祷文、魔法公式和名字、力量和祈祷词，它们被刻在或绘在金字塔和陵墓的墙壁上，绘在棺材、石棺和纸莎草纸卷上。“亡灵之书”这个名称有点不能令人满意，而且容易误导，因为这些文本既不是一部连贯的作品，也不属于同一个时期；它们性质杂乱，没有告诉我们与他们一起埋葬的死者的生活和工作。此外，埃及人拥有许多可以正确称为“亡灵之书”的丧葬作品，但没有一本的名字可以翻译成亡灵之书。这一名称是由 19 世纪前 25 年的埃及古物学家先驱们赋予大量丧葬文本的，但他们并不确切了解这些文本的内容。他们熟悉刻有象形文字和僧侣体文字的纸莎草卷，因为已经出版了几份副本，但其中的文本很短而且零散。1805 年，M. Cadet 出版了Peta-Amen-neb-nest-taui 纸莎草卷的复制品，这使得人们可以研究一长段象形文字文本和大量彩色插图，法国埃及古物学家将其描述为古埃及“葬礼仪式”的副本。其中就有《年轻的商博良》，但后来他从埃及回来后，他和其他人把它叫做“Le Livre des Morts”、“亡灵之书”、“Das Todtenbuch”等等。这些书名只是埃及盗墓者在木乃伊身边发现的每一卷刻有文字的纸莎草书的译名，即“Kitâb-al-Mayyit”、“亡灵之书”或“Kitâb al-Mayyitun”、“亡灵之书”（复数）。这些人对这卷书的内容一无所知，他们只是想说这是“一本死人的书”，是在他的棺材里找到的。

图坦卡蒙国王的棺材在埃及开罗展出。

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第二章

托特对墓穴中木乃伊尸体的保存

电视在前王朝时期埃及人的坟墓中发现的物品，即盛放食物的器皿、燧石刀和其他武器等，证明这些早期居住在尼罗河谷的人们相信某种形式的来世存在。但由于他们不懂书写艺术，他们的坟墓中没有铭文，我们只能从王朝时期的文献中推断他们对另一个世界的看法。很明显，他们并不认为尽可能完整地保存尸体很重要，因为在他们的许多坟墓中，人们发现尸体的头、手和脚被从躯干上割下来，放在离尸体很远的地方。另一方面，王朝时期的埃及人，无论是由于宗教信仰的差异，还是受到定居在他们国家的入侵者的影响，都极其重视尸体的保存和完整性，他们采取了他们所知道的一切手段来防止尸体被肢解和腐烂。他们用药物、香料和香膏清洗它，并用芳香油涂抹它，他们用防腐液将尸体浸泡在防腐液中，用数百码的亚麻绷带包裹尸体，然后将其密封在棺材或石棺中，放在山腹中凿出的墓室中。所有这些措施都是为了保护尸体免受潮湿、干腐和腐烂，以及蛾、甲虫、蠕虫和野生动物的侵袭。但这些并不是死者唯一需要防范的敌人，因为木乃伊和在地球上居住其中的精神元素都必须受到保护，以免遭受大量魔鬼和恶魔的侵害，也通常要免受黑暗势力的侵害。这些邪恶势力有着丑陋而可怕的形状和形式，它们的出没地众所周知，因为它们出没于死者从这个世界前往奥西里斯王国所经过的地区。 “大神”们害怕他们，不得不使用法术、魔法名称和力量之词来保护自己，这些都是托特创作和写下的。事实上，早在埃及，人们就相信太阳神拉的继续存在归功于托特为他提供的一个秘密名字。每天早晨，朝阳都会受到一个可怕的怪物阿佩普的威胁，它隐藏在日出的地方，等待吞噬太阳圆盘。即使是太阳神也不可能消灭这个“大魔鬼”，但通过每天早晨念诵托特为他提供的强大咒语，他能够麻痹阿佩普的所有四肢并升到这个世界上。从那时起，尽管“伟大的诸神”对他们怀有仁慈之心，却无法将死者从寄居在“死者的身体、灵魂、灵魂、阴影和心灵”上的魔鬼手中解救出来，埃及人决定为死者祈求托特的帮助，将他们置于他无所不能的法术的保护之下。受托特的启发，古埃及的神学家们撰写了大量的葬礼文本，这些文本在第四王朝（约公元前 3700 年）普遍使用，在第一王朝时期可能广为人知，在整个王朝历史时期，托特都被认为是《亡灵书》的作者。

霍里亡灵书纸莎草纸，约公元前 1969-1945 年，新王国时期。

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第三章

PER-T EM HRU 之书，俗称《死亡之书》

电视根据第十一和第十八王朝时期的文献记载，托特为亡灵而写的咒语和其他文本与他直接相关，被称为“降临（或进入）白昼的篇章”。努氏纸莎草书（大英博物馆编号 10477）中的一个标题指出，名为“PER-T EM HRU”的作品的文本，即“降临（或进入）白昼”，是由一位高级官员在塞姆提或赫塞普提（第一王朝的国王）统治期间在亨努神庙的地基中发现的。同一纸莎草书中的另一个标题说，文本刻在第四王朝的国王门卡拉（迈塞里努斯）雕像的雪花石膏底座上，字母上镶嵌着青金石。底座被国王胡夫 (Cheops) 的儿子赫鲁塔塔夫王子发现，他把它带给了国王，并把它当作“最奇妙”的东西展示。这部作品受到高度崇敬，因为它“将使一个人在人间和另一个世界获得胜利；它将确保他安全自由地穿越图阿特 (地下世界)；它将允许他进出，并随时以他喜欢的任何形式出现；它将使他的灵魂繁荣昌盛，并防止他死于 [第二次] 死亡。”为了让死者充分受益于这段文字，必须由一个“仪式上纯洁、没有吃过鱼或肉、没有与女人交往”的人朗诵。在第十一王朝的棺材和第十八王朝的纸莎草纸上，我们发现了两个版本的 PER-T EM HRU，一个长版，一个短版。由于缩短版的标题表明它是“PER-T EM HRU 的章节合为一章”，因此很显然，即使在第四王朝时期，这部作品也包含许多“章节”，并且在同一时期也流行着一种大大缩短的作品形式。将“发现”该章节归因于赫鲁塔夫的标题将其与赫梅努（即赫尔莫波利斯）联系起来，并表明这座城市的神托特是它的作者。

几个世纪以来，PER-T EM HRU 这部作品不断增补，最后在第十八王朝时期，它包含了大约 190 篇不同的作品或“章节”。其中许多作品的原始形式可以在“金字塔文献”（即刻在萨卡拉国王乌纳斯 (Unas)、特塔 (Teta)、佩皮一世 (Pepi I Meri-Ra)、梅伦拉 (Merenra) 和佩皮二世 (Pepi II) 金字塔的墓室和走廊墙壁上的陪葬作品）中找到，这些文献是在第五王朝和第六王朝时期写成的。大英博物馆的阿玛穆、森和瓜特普棺材上的绘画文字（编号 6654、30839、30841）很好地体现了第十一和第十二王朝许多其他章节的形式，但这些文字和所谓的“金字塔文字”可能都属于作品 PER-T EM HRU，并且是从中摘录的。“金字塔文字”没有插图，但第十一和第十二王朝棺材上的一些文字有彩色插图，例如，那些提到死者前往另一个世界途中要经过的区域以及幸福岛或极乐世界的插图。棺材内部的上边缘经常有两行或更多行彩色图画，描绘了第五王朝时期在“开口”仪式和“葬礼祭祀仪式”期间向死者或其雕像献上的祭品。在第十八王朝时期，当大型矩形棺材和石棺的使用逐渐减少时，抄写员开始将 PER-T EM HRU 章节的集合写在纸莎草纸卷上，而不是写在棺材上。起初，文本是用象形文字书写的，大多数是用黑色墨水书写的，并尝试用黑色轮廓绘制的插图来说明每段文本。此类抄本中最为精美的典范是《内布塞尼纸莎草书》（大英博物馆编号 9900），长 77 英尺7.5英寸，宽 1 英尺1.5英寸。十八王朝初期，抄写员开始用红色墨水书写章节标题、标题和标语，用黑色书写正文，并且习惯用颜色装饰插图，并增加其大小和数量。此类抄本中最古老的是《努纸莎草书》（大英博物馆编号 10477），长 65 英尺 3.5英寸，宽1 英尺1.5英寸。英寸宽。这卷和许多其他卷轴都是由其主人为自己的坟墓书写的，每卷中的文字和插图通常出自同一人之手。然而，后来，抄写员只书写文字，并聘请了一位熟练的艺术家来添加彩色插图，抄写员会标记这些插图的空间并留空。这类卷轴的最佳例子是阿尼纸莎草纸（大英博物馆，编号 10470）。它长 78 英尺，宽 1 英尺 3 英寸。这类纸莎草纸的所有文字都以象形文字书写，但在第十九朝及之后的朝代，许多纸莎草纸都以僧侣体书写；这些纸莎草纸通常没有插图，但有彩色的卷首插图。

在阿蒙大祭司的统治下，纸莎草纸的内容发生了许多变化，PER-T EM HRU 的文本和插图的排列也发生了变化。阿蒙拉的伟大团体，即“众神之王”，认为有必要强调他们的神至高无上的地位，即使在奥西里斯王国也是如此，他们在每一份 PER-T EM HRU 文本选集中添加了许多向太阳神祈祷的祈祷文、连祷文和赞美诗，这些文本被抄写在纸莎草纸卷上，用于葬礼。这个时期的大多数卷轴都很短，只包含几个章节，例如，皇家母亲内切梅特的纸莎草纸（大英博物馆编号 10541）和女王内切梅特的纸莎草纸（大英博物馆编号 10478）。有些文本非常残缺，书写粗略，但彩色插图的尺寸和美感却非常引人注目；这类卷轴中最好的例子是《安海纸莎草书》（大英博物馆编号 10472）。在祭司王统治上埃及期间所写的所有卷轴中，最有趣的是《纳西塔内布塔什鲁公主纸莎草书》（大英博物馆编号 10554），现在通常被称为“绿地纸莎草书”。它是已知最长、最宽的葬礼纸莎草书，长 123 英尺，宽 1 英尺 6.5英寸，包含的章节、赞美诗、连祷文、崇拜和对神的敬意比其他任何卷轴都要多。 PER-T EM HRU 中包含的 87 个章节证明了公主对奥西里斯崇拜的虔诚，而阿蒙拉赞美诗表明她能够将这位神和奥西里斯视为同一神的两个方面，而不是对手。她认为，阿蒙身上体现的“隐藏”创造力只是奥西里斯所代表的生育、重生和复活力量的另一种形式。我们在纸莎草纸上保存的 PER-T EM HRU 最古老的副本包含一些来自其他古代葬礼作品的摘录，例如“开口之书”、“葬礼祭品仪式”和“双向之书”。但在祭司王的统治下，抄写员将《阿米-图阿特之书》和《大门之书》的摘录以及底比斯皇家陵墓墙壁上发现的几幅插图和文本融入 PER-T EM HRU 章节中。

埃及底比斯《亡灵书》（公元前 1070 年）中荷鲁斯之眼的细节。

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这一时期最引人注目的文献之一是尼西肯苏的纸莎草书，现藏于开罗埃及博物馆。这实际上是一份合同的副本，据说是尼西肯苏和“众神之主，神圣之神”阿蒙拉之间签订的合同。为了奖励女王的虔诚和她对阿蒙拉在人间的利益的忠诚，神承诺让她成为他王国的女神，为她提供永久的庄园和永不枯竭的祭品，让她身心愉悦，每天在人间吟诵“七十首拉之歌”，以造福她在 Khert-Neter 或地下世界的灵魂。这份合同由阿蒙的祭司用法律措辞起草，分为一系列段落，他们相信自己有能力让他们的神在他们高兴的时候做他们想做的事。

在阿蒙祭司垮台之后，以及努比亚人统治时期，人们对 PER-T EM HRU 的历史知之甚少，但在第二十六王朝的国王统治下，这本书非常流行。许多葬礼卷轴都是用象形文字和僧侣体书写的，并用黑色轮廓绘制的插图装饰；大约在这个时候，抄写员开始用世俗体书写葬礼文本。但人们不再像在第十八、第十九和第二十王朝那样从 PER-T EM HRU 中抄写长篇选段，部分原因是埃及人的宗教观点发生了巨大变化，部分原因是出现了许多更受欢迎的《亡灵书》。奥西里斯的崇拜在各地都大获成功，人们更喜欢那些讲述奥西里斯受难、死亡和复活的赞美诗和连祷文，而不是那些宣称或宣扬拉的绝对至高无上地位及其诸神和女神的太阳周期的作品。因此，在《伊西斯哀歌》、《伊西斯和奈芙蒂斯的节日歌曲》、《塞克尔的连祷文》和《奥西里斯荣誉之书》等作品中，中心人物都是奥西里斯，他被认为是唯一能赐予永生的人。死者的棺材里不再放着写满《PER-T EM HRU》篇章的大卷纸莎草纸，而是放着小张或小条纸莎草纸，上面写着上述作品，或《呼吸之书》或《穿越永恒之书》或《愿我的名字兴盛之书》的短篇文本，或《最后审判之章》的一部分。

古埃及传统认为，PER-T EM HRU 这本书早在第一王朝就被使用，罗马时期的纸莎草纸和棺材证明，埃及本地人仍然接受其中所包含的所有基本信仰和教义。在其存在的四千年中，它被添加了许多内容，但似乎没有删除任何重要内容。在这里的空间里鉴于目前可用的文献，无法详细描述这部作品的各种版本：（1）《赫利奥波利斯》、（2）《底比斯》及其各种形式、（3）《赛特》；但建议简要概述埃及宗教的主要事实，这些事实可以从中推断出来，特别是从《底比斯版本》中推断出来，并指出主要章节的内容。没有一份纸莎草纸可以作为最终权威，因为没有一份纸莎草纸包含《底比斯版本》的所有章节（共 190 章），也没有两份纸莎草纸的章节选择和顺序是相同的，或者对插图的处理是相同的。

阿努比斯神引领灵魂进入来世。他参与“称心”仪式，该仪式决定灵魂能否进入死者的世界。

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第四章

透特， 《死亡之书》的作者

电视hoth，埃及语为“Tchehuti”或“Tehuti”，上文已提及他是 PER-T EM HRU，即《亡灵书》的作者，埃及人认为他是创世主的心灵，很早以前，埃及人称他为“Pautti”，外国人称他为“Ra”。托特也是创世主的“舌头”，他无时无刻不在传达伟大神的意志，说出命令天地间一切生灵和事物存在的话语。他的话万能，一旦说出便会生效。他制定了天地和所有天体维持的法则；他安排了太阳、月亮和星星的运行；他发明了绘画、设计和艺术；字母和写作艺术；以及数学。在很早以前，他就被称为“众神大团的抄写员（或秘书）”，因为他记录着人类言行的天体记录，所以他被许多代埃及人视为“记录天使”。他是物质和道德法则的发明者，成为正义的化身；天上、地上和另一个世界的众神团任命他“衡量人类的言行”。他的裁决是不可改变的，他在另一个世界的权力比奥西里斯本人更大。奥西里斯在众神大审判厅战胜赛特，完全归功于托特作为辩护人的“智者”的技巧，以及他对天上众神的影响力。每一个奥西里斯的追随者都依靠托特的辩护，以确保他在审判日获得无罪释放，并为他在奥西里斯王国获得永久的居住地。

图坦卡蒙的圣甲虫。圣甲虫是古埃及象征圣甲虫的物品。

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第五章

托特与奥西里斯

电视当埃及人的灵魂在奥西里斯审判厅的大天平上接受称量时，他们并不满足于仅仅拥有托特的文本，他们还希望托特在这个可怕的时刻充当他们的辩护人，证明他们的清白，就像他在史前时代在伟大的诸神面前证明奥西里斯的清白一样。根据埃及的古老传统，神奥西里斯原本是尼罗河生育原则之神，化身为地神盖布和天神努特的儿子。他有两个姐妹，伊西斯和奈芙蒂斯，还有一个兄弟赛特；他娶了伊西斯，赛特娶了奈芙蒂斯。盖布让奥西里斯登上了埃及的王位，他的统治是仁慈的，国家幸福繁荣。赛特注意到了这一点，非常嫉妒他的兄弟，想要杀死他，以便他可以夺取他的王位并占有伊西斯，伊西斯作为忠诚而慈爱的妻子和能干的管理者的名声传遍全国。赛特确实想尽各种办法杀死了奥西里斯。根据一个故事，他在阿拜多斯附近的内塔特的一条运河边杀死了他，而根据另一个故事，他让他被淹死。伊西斯和她的妹妹奈芙蒂斯一起去了内塔特并救出了她丈夫的尸体，两姐妹在太阳神拉的儿子安普的帮助下，对尸体进行了防腐处理。然后她们把尸体放在坟墓里，一棵梧桐树围绕着它生长，在坟墓上茂盛生长。金字塔文献中有一个传说，在奥西里斯被埋葬之前，他的妻子伊西斯用她的魔力成功地使他暂时复活，并让他生下了一个继承人，这个继承人就是荷鲁斯。奥西里斯下葬后，伊西斯退居到三角洲的沼泽地，在那里生下了荷鲁斯。为了躲避赛特的迫害（赛特曾用蝎子的刺成功地杀死了荷鲁斯），伊西斯在三角洲四处逃亡，过着非常不幸的生活。但托特帮助她度过了所有的困难，并给了她力量的话语，使荷鲁斯复活，并使她能够毫发无损地穿过当时在三角洲水域出没的鳄鱼和其他邪恶野兽。

埃及的狮身人面像。

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当荷鲁斯成年时，他出发去寻找赛特，与杀害他父亲的凶手开战。最后他们相遇，随后展开了一场激烈的战斗，虽然赛特在被摔倒在地之前就被打败了，但他成功地挖出了荷鲁斯的右眼并保留了下来。即使在这场战斗之后，赛特仍然能够迫害伊西斯，荷鲁斯无力阻止，直到托特让赛特把他拿走的荷鲁斯的右眼交给他。托特随后把眼睛带到荷鲁斯面前，把它放回他的脸上，并朝它吐口水，让它恢复视力。荷鲁斯随后找到了奥西里斯的尸体，想让它复活，当他找到它时，他解开了绷带，这样奥西里斯就可以活动四肢并站起来。在托特的指导下，荷鲁斯一边向奥西里斯献祭，一边念诵一系列咒语，他和他的儿子们以及阿努比斯举行了仪式，打开了奥西里斯的嘴、鼻孔、眼睛和耳朵。他拥抱了奥西里斯，将自己的卡（即他自己的活生生的个性和阳刚之气）传给了他，并给了他眼睛，托特从赛特那里救了出来，把它放在了他的脸上。奥西里斯一吃下荷鲁斯的眼睛，就被赋予了灵魂和生命力，从而恢复了死亡所暂停的所有精神能力。他立刻从棺材里站起来，成为死神和冥界之王。奥西里斯成为各个时期埃及人复活的典型和象征，因为他是一位原本是凡人，后来从死里复活的神。

但在奥西里斯成为冥界之王之前，他遭受了赛特的进一步迫害。将文本中一些不连贯的暗示和简短的陈述拼凑在一起，似乎很清楚，要么是奥西里斯呼吁“伟大的诸神”注意赛特谋杀了他，要么是赛特对奥西里斯提出了一系列指控。无论如何，“伟大的诸神”决定调查此事。大、小众神聚集在天上的阿努或赫利奥波利斯，命令奥西里斯站起来为自己辩护，反驳赛特对他的指控。伊西斯和奈芙蒂斯把他带到众神面前，“他父亲的复仇者”荷鲁斯代表他的父亲奥西里斯前来观看案件。托特以“抄写员”的官方身份出现在审判厅，即众神的秘书，开始听取证据。塞特似乎为自己辩护，并重复了他对奥西里斯的指控。托特为奥西里斯辩护，他向诸神证明塞特对奥西里斯的指控毫无根据，塞特的陈述是谎言，因此塞特是个骗子。诸神接受了托特对奥西里斯无罪和塞特有罪的证明，并下令将奥西里斯视为大神并统治冥界，而塞特则应受到惩罚。托特说服他们，奥西里斯是“MAA KHERU”，即“言而有信”，即他在提供证据时说的是真话，并且在各个时期的文献中，托特经常被描述为 S-MAA KHERU ASAR，即证明奥西里斯“言而有信”的人。至于撒谎者赛特，他被众神的大臣们抓住，将他摔倒在地，让奥西里斯骑在他背上，以示他的胜利和优越性。之后，赛特被像祭祀的野兽一样用绳子绑起来，并在托特面前被砍成碎块。

第六章

奥西里斯是死者的审判者和冥界之王

西赛特被毁灭后，奥西里斯离开这个世界，前往众神赐予他的王国，开始统治死者。他是这个王国的绝对王者，就像太阳神拉是天空的绝对王者一样。这个死者地区或死亡之地被称为“塔特”或“图阿特”，但埃及人认为它位于何处并不十分清楚。奥西里斯崇拜的最初发源地在三角洲，在历史上被埃及人称为特图，被希腊人称为布西里斯的城市，可以合理地假设奥西里斯统治的图阿特位于这个地方附近。无论它在哪里，它都不在地下，它最初不在天空中，甚至不在天空的边界上；而是位于可见世界的边界，在外部黑暗中。从《PER-T EM HRU》（即《亡灵书》）的描述来看，图阿特不是一个幸福的地方。当抄写员阿尼到达那里时，他说道：“我来到了哪里？这里既没有水也没有空气；它深不可测；它像最黑暗的夜晚一样黑暗；人们在这里无助地徘徊。人们无法在这里生活而感到满足，也无法满足对爱的渴望”（第 CLXXV 章）。图阿特里没有树木也没有植物，因为这是“一片寸草不生的土地”；在原始时代，这是一个毁灭和死亡的地区，一个死人腐烂的地方，一个充满憎恶、恐怖、恐惧和毁灭的地方。但在很早以前，当然是在新石器时代，埃及人就相信某种来世的存在，他们模糊地认为，这种生活的实现可能取决于那些希望享受这种生活的人在此世所过的生活方式。埃及人“憎恨死亡，热爱生命”，当人们相信死神奥西里斯自己已经从死里复活，在经过严厉的审判后被天上的诸神宣判无罪，并且由于他的真理和正义，他有能力“使男人和女人重生”和“重获新生”时，他们开始把他视为审判者，也是死神。随着时间的推移，埃及人的道德和宗教观念逐渐发展，他们确信，只有那些让奥西里斯相信他们在世上说真话、诚实行事的人，才有可能进入他的王国。

卢浮宫收藏的奥西里斯家族雕像。

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阿尼纸莎草纸。从左到右：地狱之门和入口；阿尼和他的妻子；生育之神伊恩穆特夫。

35

当奥西里斯的权力在冥界占据主导地位，他作为公正和正义的法官的名声在下埃及和上埃及的当地人中广为人知时，人们普遍相信，所有人死后都会出现在他可怕的审判厅里，接受他们的奖赏或他们的厄运判决。五十五世纪以前，金字塔文本的作者们梦想着一个天地和人类都不存在的时代，那时诸神还没有诞生，死亡还没有被创造，愤怒、言语（？）、诅咒和叛乱都还不为人所知。但那个时代非常遥远，远在荷鲁斯和赛特之间的大战之前，当时荷鲁斯失去了一只眼睛，而赛特身体的一个要害部位受伤。与此同时，死亡降临人间，由于奥西里斯的宗教给人类带来了逃离死亡的希望，以及对埃及广大民众具有吸引力的特殊永生承诺，奥西里斯崇拜的传播和最终战胜埃及所有形式的宗教是确定无疑的。在早期王朝时期，阿努（圣经中的阿努）的祭司们努力使他们的太阳神拉在埃及占据主导地位，但对这位神的崇拜从未吸引过全体人民。法老、他们的高级官员、一些贵族和官方祭司们都信奉这种崇拜，但其教义所提供的回报并不受物质主义埃及人的欢迎。与诸神一起在拉之船上度过一生，披戴光明，以光明为食，这对普通百姓没有任何吸引力，因为奥西里斯为他们提供了在芦苇田、食物供奉田和蚱蜢田中度过的奖赏，并且让他们以蜕变美丽的身体在父亲和母亲、妻子和孩子、亲戚和朋友的复活身体中永生。

但是，根据对拉的崇拜，恶人、反叛者和亵渎太阳神的人会遭受迅速而最终的惩罚，同样，所有违反奥西里斯严厉的道德法且未能满足其要求的人，也会毫不拖延地受到惩罚。拉的审判在日出时举行，恶人被扔进装满火的深坑里，他们的身体、灵魂、影子和心脏立刻被烧毁。奥西里斯的审判发生在阿拜多斯附近，可能是在午夜，他对被诅咒的人下达了迅速灭绝的法令。他们的头被奥西里斯的刽子手，名叫谢斯姆砍下，他们的尸体被肢解并扔进火坑里毁掉。人类没有永恒的惩罚，因为恶人被迅速而彻底地消灭；但是，由于奥西里斯每天都在审判并判处恶人毁灭，惩罚从未停止。

第七章

奥西里斯的审判

电视最古老的宗教文献表明，埃及人总是将最后的审判与用一对天平称量心脏联系在一起，而在《亡灵书》的插图纸莎草纸中，总是非常突出地描绘了称量心脏的场景。心脏 ab 被视为所有情感、欲望和激情（善恶皆有）的象征，生命之源就在于心脏。心脏与 ka（人的双重或人格）密切相关，在《PER-T EM HRU》一书中，人们撰写了几篇短篇咒语以确保它的保存（第 XXVI-XXXB 章）。《奥西里斯的审判》的重要章节，即第 CXXV 章，分为三个部分，有时（如在阿尼纸莎草纸中）以一首奥西里斯赞美诗作为序言。第一部分包含以下内容，是死者进入奥西里斯审判所所在的玛阿蒂大厅时所说的话：

“伟大的神啊，玛阿提之主，向您致敬，我的主啊，我已来到您身边，以便亲眼目睹您的恩惠。我认识您，知道您的名字，也知道与您一起住在玛阿提大厅的四十二位神灵的名字，他们守护着罪人，在安尼弗面前评估品格的日子里以罪人的鲜血为食……看哪，我已来到您身边，将玛阿特（即真理、正直）带给您。我已为您消灭罪恶。我没有得罪过人类。我没有压迫[我的]同胞。我没有在真理的地方做错事。我没有认识无用的人。我没有作恶。我没有骗取被压迫者的财物。我没有做众神憎恶的事。我没有在主人面前侮辱仆人。我没有造成痛苦。我没有让任何人挨饿。我没有使任何人哭泣。我没有杀人。我没有命令任何人为我杀人。我没有给任何人造成痛苦。我没有骗取寺庙的供品。我没有偷窃神的蛋糕。我没有偷盗祭祀灵魂（即死者）的祭品。我没有通奸。我没有在我所在城市的神的圣地上玷污自己。我没有减少蒲式耳的土地。我没有从英亩测量中取走或增加土地。我没有侵占（他人的）田地。我没有增加天平的重量。我没有误读天平的指针。我没有从孩子的嘴里夺走牛奶。我没有把牛从牧场上赶走。我没有捕杀神的鸟。我没有用同类的鱼捕鱼。我没有堵住水（当它应该流动时）。我没有切断运河的水坝。我没有在火势需要燃烧时扑灭它。我没有改变所选肉食祭祀的时间。我没有拒绝祭祀的牲畜。我没有在神出现时拒绝他。我是纯洁的。我是纯洁的。我是纯洁的。我是纯洁的……”

埃及帝王谷图坦卡蒙国王墓的石棺墓室。

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宴会宾客来自贵族谷代尔巴赫里的拉莫斯墓，他们是阿蒙霍特普三世时期底比斯的总督拉莫斯的葬礼的宾客。

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在第 125 章的第二部分中，奥西里斯坐在玛阿蒂大厅的一端，身边是法律和真理两位女神，以及在那里协助他的四十二位神。四十二位神中的每一位都代表埃及的一个诺姆，并有一个象征性的名字。当死者重复了大厅大门的魔法名称后，他进入了大厅，看到这些神排成两排，大厅两侧各有二十一位。在尽头，靠近奥西里斯的是大鳞片，由安普（阿努比斯）负责，还有怪物阿米米特，死者的食者，即在奥西里斯的审判中被定罪的恶人的心脏。死者沿着大厅前进，用他的名字称呼四十二位神中的每一位，宣称他没有犯下某种罪行，因此：

“哦，乌塞赫内米特，来自阿努的人，我没有犯下罪孽。

哦芬蒂，来自卡梅努的你，我没有抢劫。

哦 Neha-hau，从 Re-stau 出来，我没有杀过人。

哦涅巴，退却吧，我没有掠夺上帝的财产。

哦塞特卡苏，来自亨苏的人，我没有说谎。

哦，瓦姆提，从凯卜特出来吧，我没有玷污过任何人的妻子。

哦玛阿努夫，从 Per-Menu 出来吧，我没有玷污自己。

哦，泰姆塞普，来自泰图的人，我没有诅咒国王。

哦，尼弗尔·泰姆，来自赫特卡普塔，我没有欺骗他人；我没有做坏事。

哦，涅肯，从赫卡特出来吧，我没有对律法（或真理）的话语充耳不闻。”

棺材敞开的埃及木乃伊。

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四十二位神灵中的大部分名字并不古老，而是由祭司们发明的，大概与《图阿特》和《门之书》中的名字同时，即在第十二王朝和第十八王朝之间。它们的含义表明了它们的人为性。因此，Usekh-nemmit 的意思是“大步前进的人”；Fenti 的意思是“鼻子长的人”；Neha-hau 的意思是“发臭的成员”；Set-qesu 的意思是“骨头的打断者”等等。早期的埃及古物学家将第 125 章的第二部分称为“消极忏悔”，至今人们普遍以这个不太确切的名称为它命名。

在第 125 章的第三部分，死者在向四十二位神明宣告自己无罪之后，向诸神发表讲话。他说：“你们这些居住在马阿蒂殿堂的神明们，向你们致敬吧。我认识你们，也知道你们的名字。不要让我死于你们的屠刀之下。不要让你们的追随者知道我的邪恶。不要让[我的审判]事务成为你们的管辖范围。你们在 Neb-er-tcher 面前说出有关我的法律（或真相），因为我在 Ta-mera（即埃及）执行了法律（或真相）。我没有亵渎上帝。在国王的时代，我的任何事情都没有引起国王的注意。向你们致敬，哦你们在玛阿蒂殿堂中，你们没有谎言，你们以真理为生，你们在荷鲁斯之前吃下真理，荷鲁斯是他的圆盘中的居民，你们将我从巴拜手中解救出来，巴拜在大清算日（APT AAT）以强大者的内脏为生。看着我！我来到你们身边，没有罪孽，没有欺骗（？），没有邪恶，没有虚假证词（？）我没有做过任何[邪恶]的事情。我以真理为生，我以真理为食。我完成了人类的命令，也做了让众神满意的事情。我通过执行他的意志来安抚上帝。我给饥饿的人面包，给口渴的人水，给赤身裸体的人衣服，给需要的人船。我向众神献上了神圣的祭品，向美丽的死者献上了坟墓祭品。那么，你们就做我的救世主，做我的保护者，不要在伟大的上帝面前指控我。我口齿清白，手无寸铁；因此，那些见过我的人都说，‘平安地来吧，平安地来吧。’”

然后死者对奥西里斯说：“万岁，你高高在上，你是阿特富王冠之主，你的名字是‘风之主’，请拯救我脱离那些面无遮拦的信使（或评估员），他们指控邪恶，揭露缺点，因为我已经为律法（或真理）之主履行了律法（或真理）。我用水洗净了自己，用盐洗净了背，我的内心在真理之池中。我的每一个肢体都诚实守信。”从努的纸莎草纸中上述内容来看，似乎四十二位神对死者的审判是奥西里斯最终审判的初步。无论如何，在询问了他关于某些仪式的执行情况后，他们邀请他进入玛阿蒂大厅，但当他正要进去时，门卫、门闩、门的各个部分及其框架以及地板都拒绝让他进入，直到他重复了它们的魔法名称。当他正确地念出这些名字后，门卫就把他带了进去，并把他介绍给了 Maau (?)-Taui，也就是托特本人。当被问到他为何前来时，死者回答说：“我来是为了报告我的状况。”然后托特说：“你的情况如何？”死者回答说：“我已经从邪恶中净化，我摆脱了那些生活在我那个时代的人的邪恶；我不是他们中的一员。”托特说：“你会被报告的。[告诉我：] 屋顶是火，墙壁是活蛇，地板是溪流的人是谁？他是谁？”死者回答说“奥西里斯”，托特便领他去见神奥西里斯，奥西里斯接待了他，并承诺用拉之眼为他提供生活资料。

在涅布森尼、努、阿尼、胡内弗等所著的大型纸莎草纸中，最后的审判，或称“大清算”，是整部作品中最突出的场景，描绘它的插图有数英尺长。最完整的形式出现在阿尼纸莎草纸中，可以这样描述：在马阿蒂大厅的一端，奥西里斯坐在宝座上，宝座位于一个以棺材形式制成的神龛内；他身后站着伊西斯和奈芙蒂斯。大厅一侧坐着哈玛奇斯、特姆、舒、泰芙努特、盖布、努特、伊西斯和奈芙蒂斯、荷鲁斯、哈索尔、胡和萨阿，他们将担任神圣的陪审团；他们组成了阿努（赫利奥波利斯）的“大众神”。大天平就立在天平的旁边，天平柱上坐着狗头猿猴阿斯特斯，或托特的同伴阿斯滕努。天平的指针由安普掌管。安普身后是众神的记录者托特，还有怪物阿米米特，后者有鳄鱼的头、狮子的前爪和肩膀以及河马的后腿；后者的职责是吃掉天平上轻的心脏。在天平的另一边，阿尼和他的妻子一起站着，低着头表示崇拜，在他和天平之间站着两位哺育和抚养孩子的女神，梅斯赫内特和伦内特，阿尼的灵魂以人头鹰的形象出现，是他身体的一部分，还有他的幸运女神沙伊。由于心脏被认为是所有意志、情感、感觉、理性和智慧的所在，所以阿尼的心脏出现在天平的一侧，而另一侧则是象征真理和正义的羽毛。当阿尼的心脏处于天平中时，他重复着《死亡之书》第 XXXB 章的话，对它说道：“我的心脏是我母亲的！我的心脏是我母亲的！我的心脏是我生命的！作证时不要反对我，不要在 Tchatchaut（即奥西里斯的监督者）面前推我后退，不要在天平大师面前辜负我。你是我的 Ka，居住在我的身体里，团结（？）并加强我的四肢。你将带我们走向幸福。不要让我的名字在造人的（奥西里斯的）官员中臭名昭著，不要在伟大的神、阿蒙特之王面前说谎。”

然后，在奥西里斯面前的众神之王、真理的审判者托特对众神说道：“你们听我说：奥西里斯的心确实被衡量过了，他的灵魂为他作证；根据大天平，他的案子是真实的（即公正的）。他身上没有发现任何邪恶。他没有从寺庙偷窃祭品。他没有做坏事，当他在世时，他也没有诽谤过人民。”

众神之王对居住在赫尔墨波利斯的托特说道：“你口中说出的真理是确凿无疑的（？）奥西里斯，阿尼，忠实的抄写员，已经作证。他没有犯罪，[他的名字]在我们面前也没有臭名昭著；阿米特（即食死者）不能控制他。让他在奥西里斯面前献上食物，并让他在祭祀场上得到永久的居所，就像荷鲁斯的追随者一样。”

因此，诸神宣称阿尼“言行一致”，奥西里斯也是如此，他们称阿尼为“奥西里斯”，因为他的言行纯洁，与奥西里斯相似。在《亡灵书》的所有版本中，死者总是被称为“奥西里斯”，因为人们总是认为，这些书是为那些在大天平上称重的人而写的，他们会被判无罪，所以他们的名字后面总是写着“言行一致”这个词，其含义等同于“无辜和无罪释放”。顺便说一下，当阿尼的心脏与真理相称时，大天平的横梁保持完全水平。这表明诸神并不期望死者的心脏“踢到横梁”，但如果它恰好与真理相称，他们就很满意了。他们要求死者履行法律，但什么也不做。并且乐意将永生赐予这位托特判定“他没有做任何恶事”的人。

萨伦普特二世陵墓的一间房间。墙上的粗略翻译是“纳布雷-纳赫特，受萨特特的祝福，埃勒芬丁和涅赫贝特的女主人。”纳布雷-纳赫特是萨伦普特的另一个名字。

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遵照诸神的命令，阿尼从大天平走到马阿蒂大厅的尽头，奥西里斯就坐在那里，当他走近神荷鲁斯时，伊西斯之子荷鲁斯握住他的手，领他向前，站在他父亲奥西里斯面前说：“我来找你了，乌恩-尼弗尔，我把奥西里斯阿尼带到了你面前。他心地正直，来自天平。在任何男神或女神面前都没有罪过。托特以书面形式写下了他的判断，众神之队代表他宣布，他的证据非常真实。让他享用奥西里斯面前的面包和啤酒。让他永远像荷鲁斯的追随者一样！”接下来我们看到阿尼跪在奥西里斯面前崇拜，他说：“看哪，我在你面前，阿蒙特之主。我的身体里没有罪过。我没有故意撒谎。我没有口是心非（？）请让我像你手下的那些受宠（或受奖赏）的人一样。”在奥西里斯的恩宠下，阿尼变成了 sahu，即“灵体”，并以这种形式进入了奥西里斯王国。

第八章

奥西里斯王国

一个根据《门之书》和其他有关埃及地下世界的“指南”，奥西里斯王国构成了图阿特的第六部分。在很早的时候，它位于西部三角洲，但在第十二王朝之后，神学家们把它放在了上埃及的阿拜多斯附近，在王朝时期结束之前，奥西里斯的图阿特已经吸收了埃及每个诺姆的地下世界。当灵魂以美化或精神的身体到达那里时，奥西里斯的牧师会把它带到奥西里斯命令分配给它的家园或居住地，在那里它开始了新的生活。第八章的大型插图向我们展示了受祝福者的住所到底是什么样的地方。这片土地平坦，田野被流水运河交叉，运河里“没有鱼也没有虫子”（即水蛇）。其中一部分是几座小岛，其中一座岛上据说是奥西里斯与他的圣徒们居住的地方。这座岛被称为“真理之岛”，奥西里斯的摆渡人不会将任何没有在“大清算”时被托特、奥西里斯和众神宣布为“真理”的灵魂送到那里。《亡灵书》中描绘的奥西里斯王国部分在许多方面代表了典型的埃及农场，我们看到死者正在耕作、收割，并赶着踩踏谷物的牛。托特把他带到了塞赫特赫特普特（塞赫特阿鲁的一部分，即“芦苇田”或“极乐世界”），在那里他找到了祖先的灵魂，他们加入了众神的行列。该地区的一角专门划出作为 aakhu 的住所，即美化的灵魂或灵性灵魂，据说这些灵魂有七肘高，并在这里收割长到三肘高的小麦或大麦。在这个地方附近停泊着两艘船，随时供该地区的居民使用；它们似乎是“灵船”，即可以自行移动的船，可以载着美化者前往他们想去的任何地方，而不必费心或劳累。

亡灵书纸莎草纸，托勒密王朝时期，公元前 4 世纪至公元前 1 世纪

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以 Neferibreheb 的名义雕刻的成群的陪葬仆人像，埃及孟菲斯，公元前 500 年 乌沙布提 (ushabti，也称作 shabti、shawabti，或复数 ushabtiu) 是古埃及使用的一种陪葬小雕像，用于在来世为死者服务。

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美人在奥西里斯王国是如何度过的，可以从塞提一世雪花石棺上的图画中看出，这具石棺现保存在林肯律师学院广场的约翰·索恩爵士博物馆。我们看到他们忙着制作他们和神赖以生存的天赐食物。一些人在照料生长的小麦，另一些人在收割成熟的麦穗。在与这些场景相关的文本中，麦穗被称为“奥西里斯的成员”，小麦植物被称为玛特植物。奥西里斯是麦神，也是玛特（即真理）的化身，美人生活在他们的神的身体上，每天吃他的食物，他的物质是“永恒的面包”，这在金字塔文本中有所提及。美化者被描述为“那些向诸神献香的人，他们的 kau（即替身或人）已被洗净。他们已被计算在内，在毁灭罪恶的伟大上帝面前，他们是 maat（即真理）。”奥西里斯对他们说：“你们是真理中的真理；安息吧。”关于他们，他说：“他们在世时是真理的实践者；他们为他们的神而战，他们将与真理一起被召唤到生命之家的土地上享受。他们的真理将在毁灭罪恶的伟大上帝面前被计算在内。”然后奥西里斯再次对他们说：“你们是真理的存在，真理啊。你们因你们所做的事而安息吧，成为那些追随我的人，那些管理灵魂神圣之家的人。你们将在那里生活，就像他们一样，你们将统治你们土地上的清凉水域。我命令你们要诚实无罪地生活到那片土地的尽头。”在这些段落中，我们很好地说明了奥西里斯的两种观念。作为小麦之神，他将满足那些渴望一个纯粹物质的农业天堂的人，在那里饥饿是未知的，在那里受祝福的人能够每天满足每一个身体欲望和需要；作为真理之神，精神上的人希望成​​为他的对应者，他将是他们的希望、安慰和永恒之神的形象。

第九章

死亡之书的“门”或章节的简要描述

一个《亡灵书》的所有大型纸莎草纸都以一首献给拉神的赞歌开头，拉神从第四王朝时期起就是埃及的“众神之王”。第五王朝时期，当埃及国王开始在官方文件和纪念碑上称自己为“太阳之子”萨拉时，他的崇拜才最终“确立”。这首赞歌据说是由死者唱的，他唱道：

“拉神啊，向您致敬，因为您美丽地升起。您升起，您升起；您闪耀，您在黎明闪耀。您是众神之王，玛阿蒂女神拥抱着您。众神在日出日落时赞美您。您航行在天堂的高处，您的心中充满欢乐。您的晨舟在顺风中与晚舟相遇。您的父亲是天神，您的母亲是天神，您是东西方天空的荷鲁斯……哦，您是独一无二的，哦，您是完美的，哦，您是永恒的，您从不软弱，没有任何强者可以贬低您；没有人能主宰属于您的事物。向您致敬，您是荷鲁斯、泰姆和凯佩拉，您是伟大的鹰，您美丽的面容让人们欢欣鼓舞。当您升起时，男人和女人都活了下来。你重获青春，回到昨天所在的地方。神圣的青春啊，你是自我创造的，我无法理解你。你是天地之主，创造了天地万物。你是神，在时间之初就存在。你创造了地球和人类，你创造了天空和天河赫普；你创造了水，并赋予其中万物生命。你编织了山脉，创造了人类和野兽，创造了天地。恶魔纳克被推翻，他的手臂被砍断。噢，你，神圣的青年，你是永恒的继承者，自生自灭，你是万物之主，你是万物之王，你是永恒之主，你是永恒的统治者，诸神为你欢欣鼓舞。你越升越高，你的光芒照耀着所有人的脸庞。你是不可知的，没有语言可以描述你的相似之处；你独自存在。千百万年已经过去，我无法说出你经历了多少年。你在短短一瞬间穿越了千百万年的空间，然后你落定，结束了时间。”

德波神庙位于阿斯旺南部的尼罗河上，在修建阿斯旺大坝时被拆除并重建在西班牙马德里。

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上述摘录的主题在第十五章中得到了更详细的讨论，其中包含一首献给太阳神拉的长赞歌，即阿蒙拉，或拉与其他太阳神（例如荷鲁斯和凯佩拉）的合唱，以及一首献给太阳神拉的短赞歌。在后一首赞歌中，拉受到阿蒙特（即隐秘之地，类似希腊语“冥界”）居民的欢迎，其重点如下：

“图阿特所有美化的亡灵（Aakhu）都在阿蒙特的地平线上迎接他。他们以 Tem（即落日）的形象高声赞颂他。你升起，充满力量，你落下，你是一个活生生的存在，你的荣耀在阿蒙特。阿蒙特的诸神因你的美丽（或仁慈）而欢欣鼓舞。隐居者崇拜你，年长者为你献上祭品并保护你。阿蒙特的灵魂高声呼喊，当他们见到你的威严（生命、力量、健康归于你！）时，他们高呼‘万岁！万岁！’图阿特宅邸的领主从他们的住所向你伸出双手，他们向你呼喊，他们追随你明亮的队伍，当你将光芒送入阿蒙特时，图阿特领主的心欢欣鼓舞。他们的目光追随你，他们向前看你，一见到你的面容，他们的心就欢喜。你倾听坟墓中人们的祈求，你驱散他们的无助，驱散他们的邪恶。你给他们的鼻孔带来气息。你令人敬畏，你的形象威严，居住在另一个世界的人们非常爱戴你。”

《献给拉的赞美诗》之后是《献给奥西里斯的赞美诗》，其中死者说道：

“荣耀归于你，奥西里斯·恩·内弗，你是阿布图（阿拜多斯）的伟大神，永恒之王，不朽之主，存在了数百万年的神，努特的长子，由祖先盖布所生，南方和北方王冠之主，高白色王冠之主。你是众神和人类的统治者，你已获得权杖、鞭子和你神圣父亲的地位。让你在阿蒙特心满意足，因为你的儿子荷鲁斯坐在你的宝座上。你是特图（布西里斯）之主和阿布图（阿拜多斯）的统治者。你用你的真言在主面前使两地（即整个埃及）肥沃到极致……你的力量无比强大，你的名字‘奥西里斯’令人恐惧不已。”以“Un-Nefer”（即仁慈之神）的名义，你将永垂不朽。向你致敬，万王之王，万主之主，总督之总督，你自天神诞生之日起就统治着人间和地下世界。你的四肢如银金般白皙，你的手蓝得像青金石，你两侧的空间是绿松石（或翡翠）的颜色。你是千百万年的神，你的身体无处不在，哦，圣地的居民，你的脸庞如此美丽……众神来到你面前，深深鞠躬。他们害怕地抱着你。当他们看到拉在你身上的威严时，他们退缩了；你威严的征服之念在他们心中。生命与你同在。

“让我像在世时一样追随陛下，让我的灵魂受到召唤，让我的灵魂靠近真理之主。我带着我的灵魂（ba）、双重灵魂（ka）和灵魂（aakhu）来到上帝之城，这片永恒古老的地区，成为这片土地的居民。它的上帝是真理之主……他让实践真理的人长寿，让追随者获得荣誉，最后为坟墓和圣地埋葬提供丰富的装备。我来到你身边，我的手握着真理，我的心中没有谎言……你把真理摆在你面前：我知道你靠什么生活。我在这片土地上没有犯过任何罪孽，也没有骗取过任何人的财产。”（第 CLXXXIII 章）

代尔巴哈里 (Deir el-Bahari) 纳维尔 3 号墓的门图霍特普二世 (Mentuhotep II) 墓葬神庙中的粮仓模型。

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第一章由陪同木乃伊前往墓穴并在那里举行葬礼的牧师朗诵。在书中，牧师 (kher heb) 扮演托特的角色，并承诺死者将为他做他过去为奥西里斯所做的一切。第一章赋予 sahu 或“灵魂体”力量，使其在肉体埋葬后立即进入 Tuat，并将其从寄生在死者身上的九只虫子中解救出来。第二章至第四章是简短的咒语，旨在赋予死者重返人间、加入众神和在天空中旅行的力量。第五章和第六章规定了在另一个世界进行农业劳动。第六章的文字被刻在用石头、木头等制成的人物 (ushabtiu) 上，这些人物被放置在墓穴中，当死者朗诵它时，这些人物就会活过来，做他想做的一切。在第十二王朝普遍接受对奥西里斯的崇拜之前，沙布提雕像取代了活人陪葬祭祀，这种做法在埃及各地很常见。塞提一世的陵墓中发现了大约 700 个乌沙布提雕像，其中很多现在大英博物馆中。第七章是一条咒语，用来摧毁大蛇阿佩普，它是老荷鲁斯、拉、奥西里斯、伊西斯之子荷鲁斯以及奥西里斯所有追随者的死敌。第八章和第九章为死者确保了通过图阿特的通道，第十章和第十一章赋予了他控制在那里遇到的敌人的力量。第十二章和第十三章赋予了他奥西里斯在奥西里斯王国中行动的极大自由。第十四章是一篇祈祷文，其中恳求奥西里斯消除他对死者的任何不满，奥西里斯说道：“真理之主，请洗去我的罪孽；真理之神啊，请毁灭我的过犯、邪恶和罪孽。愿这位神与我和平相处。请毁灭我们之间的障碍。请赐予我和平，请消除你对我心中的所有不满。”

拉美西斯四世墓中的荷鲁斯和阿蒙。

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第十五章有几种形式，每种形式都包含献给拉神的赞美诗，每天早上和晚上都会唱这些赞美诗。第十六章只是第十五章的一个片段；第十七章是非常重要的一章，因为它包含了赫利奥波利斯祭司所理解的神圣教义的陈述。开篇是：“我是正在升起的泰姆。我是唯一。我诞生于努（天空）。我是拉神，在太古时代升起，是他所创造的一切的统治者。”接下来的问题就是：“这是谁？”答案是：“这是拉神，在太古时代升起于亨苏城，被加冕为王。在支撑天空的柱子被造之前，他就存在于赫梅努（即赫尔莫波利斯的托特）居住者的高度。”第十八章包含对托特的演讲，托特被恳求让死者在赫利奥波利斯、布西里斯、拉托波利斯、门德斯、阿拜多斯等诸神面前被宣告无罪。这些演讲形成了一个非常强大的咒语，荷鲁斯曾使用过，当他念诵四遍时，他的所有敌人都被推翻并被砍成碎片。第十九章和第二十章是第十八章的变体。第二十一章至第二十三章获得了托特的帮助，他“打开了死者的嘴巴”，从而获得了呼吸、思考、饮水和进食的能力。托特向诸神念诵咒语，而卜塔解开了绷带，舒用铁刀强行打开了他们的嘴巴。第二十四章让死者了解了伟大的神坦-凯佩拉使用的“力量之词”（hekau），第二十五章恢复了他的记忆。五章（XXVI-XXX）包含祈祷和咒语，死者通过这些祈祷和咒语获得了控制自己心脏的力量并完全控制了心脏。最受欢迎的祈祷是第 XXXB 章，根据其标题，该祈祷是由伟大的胡夫之子赫鲁塔夫在公元前 3600 年左右“发现”的，即由他编辑。这种祈祷在基督教时代早期仍在使用。在努的纸莎草纸中，它与第 LXIV 章相关联，最早的形式可能存在于第一王朝时期。

第十一王朝的一位高级行政官正在清点牲畜的木制模型。

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乌沙卜蒂 (Ushabti)，藏于瑞士日内瓦艺术与历史博物馆。

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来自法国卢浮宫的乌沙比特（Ushabti）。

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木乃伊制作始于第二王朝（约公元前 3400 年）。到第四王朝（约公元前 2600 年），埃及防腐师开始制作我们今天所熟知的木乃伊。

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第 31 章至第 42 章旨在将死者从大鳄鱼 Sui、蛇 Rerek 和 Seksek、长着致命爪子的山猫、甲虫 Apshait、可怕的蛇女神 Merti 和一组三条特别有毒的蛇、邪恶之神赛特的化身 Aapep、食驴者以及一系列靠屠杀死者灵魂为生的生物手中解救出来。在第 42 章中，死者的每个部位都受到神或女神的保护或认同，例如，头发属于 Nu，脸部属于 Aten（即太阳圆盘），眼睛属于 Hathor，死者得意地大喊：“我身上没有一个部位不是神的身体。”第四十三章包含一个咒语，可防止死者被斩首，死者在其中扮演永恒之神奥西里斯的角色。第四十四章介绍了一个古老而强大的咒语，念诵该咒语可防止死者第二次死亡。第四十五章和第四十六章防止死者的木乃伊腐烂，第四十七章防止他的座位或王座被移走。第十章使死者能够避免神 Shesmu 的处决阻挠。第五十一章至第五十三章为死者提供来自众神餐桌的纯净食物和干净水；他以众神的食物为食，从而与他们融为一体。第五十四章至第六十二章赋予死者从天上的尼罗河和天堂之泉获取凉水的能力，由于他与光和空气之神 Shu 同在，因此他能够随心所欲地穿越整个地球。他的生命如同“大咯咯笑者”的蛋一样，女神塞西塔在天上的阿努或赫利奥波利斯为他建造了一座房子。

诵读第六十三章可使死者避免饮用图阿特湖中的开水。对于说真话的人来说，某些水池中的水清凉可口，但对于试图饮用的水质恶劣的人来说，水会变成沸水并烫伤他们。第六十四章是整本《死亡之书》的缩影，它为死者提供了“伟大而神圣的保护”。这段文字具有神秘性，暗示死者可以通过诵读此书将诸神吸收到自己的生命中，或者被诸神吸收。其章法要求诵读者禁食肉类、鱼类和女人。第六十五章让死者战胜了所有敌人，第六十六章和第六十七章让他可以进入拉之船。第六十八至第七十章使他可以在天上和地上完全自由地行动。第七十一章是一系列对奥西里斯王国中惩罚恶人的七灵的演讲，第七十二章帮助死者在 Mesqet 室中重生。Mesqet 最初是一张牛皮，死者被包裹在其中。第七十三章与第九章相同. 第七十四章和第七十五章为死者提供了一条通往死神塞克尔的赫努船的通道，第七十六章则让螳螂帮助他穿过“灌木丛”到达奥西里斯之家。通过朗诵第七十七章至第八十八章，即“变形篇章”，死者可以随意变成（1）金鹰、（2）神鹰、（3）伟大的自我创造之神、（4）光明之神或努之袍、（5）纯洁百合、（6）卜塔之子、（7）贝努鸟、（8）苍鹭、（9）拉之灵魂、（10）燕子、（11）萨塔或地蛇和（12）鳄鱼。第八十九章将死者的灵魂（ba）带到图阿特的尸体中，第十三章保护他免受“砍头开额”的神的残害和攻击。第十一章和第十三十二章防止死者的灵魂被关在坟墓中。第十三章是一个很难理解的咒语。第十四章和第十四十四章为死者提供了托特的书和这位神的力量，使他能够取代奥西里斯的抄写员。第十十六章和第十十七章也使他受到托特的保护。第十八章的朗诵为死者提供了一艘船，可以乘船穿越北方的天空，还有一架梯子可以升天。第十一九至第十三章让他使用神奇的船，他必须知道船的每个部分的神秘名称，并帮助他进入拉之船并与哈索尔在一起。 Bebait，即螳螂，将他引向伟大的诸神（第 CIV 章），而拉神脖子上的 Uatch 护身符为他的替身（ka）和他的心魂（ba）提供了祭品（第 CV、CVI 章）。第 CVII-CIX 章使他受到东方和西方的精灵以及日出山诸神的青睐。可怕的蛇神 Ami-hem-f 就住在这个地区；他有 30 肘（50 英尺）长。在东方，死者看到了晨星、两棵梧桐树，太阳神每天都从它们中间出现，并找到了通往 Sekhet Aaru 或极乐世界的入口。第 CX 章及其极乐世界的插图已经描述过了。第十一章和第一十二章描述了荷鲁斯如何因注视化身为黑猪的赛特而暂时失明，而第一十三章则讲述了荷鲁斯溺水身亡以及鳄鱼神塞贝克救回其尸体的传说。第一十四章让死者吸收了托特和他的八位神的智慧。第一百五十二章让他成为孟菲斯和赫利奥波利斯的图阿特的领主，并为他提供食物，而第一二十三章让他与托特认同。第一二十四章和第一二十五章讨论了审判，之前已经描述过。第一十六章包含对四圣猿的祈祷，第一十七章是一首献给图阿特中“圆圈”诸神的赞美诗，而第一十八章是一首献给奥西里斯的赞美诗。第 130 章和第 131 章为死者提供了日出和日落之船，第 132 章使他能够重返人间并参观他曾经居住过的房子。第 133（或第 139 章）–136 章的内容与第 131 章相似。第 137 章描述了一系列每天为死者举行的神奇仪式，以使他成为“永远活着的灵魂”。据说这些咒语是在第四王朝时期创作的。第 138 章提到重塑奥西里斯的仪式，第 140 章–142 章讲述了十二座祭坛的设立，以及向所有神灵和各种奥西里斯化身献祭。第 143 章由一系列小插图组成，其中三幅描绘了太阳船。第 144 章和第 147 章讲述了奥西里斯王国的七座大厅（Arit）。每个大厅的大门都由一名门卫、一名守卫和一名信使守卫；第一名守门，第二名留意访客的到来，第三名将访客的名字带给奥西里斯。任何人进入大厅都必须重复大厅、门卫、守卫和信使的名字。根据后期传统，奥西里斯王国的大门共有 21 道 (第 CXLV 章和第 CLXLVI 章)，每道大门都有一个神奇的名字，每道大门都由一两位神看守，死者必须重复他们的名字才能通过。第 CXLVIII 章为死者提供了七头母牛和它们的公牛的名字，据说“神”会用它们喂养它们。第 CXLIX 章和第 CL 章给出了奥西里斯王国的十四个 Aats 或地区的名称。第 CLI-A 章和 CLI-B 章描绘了木乃伊室以及保护室内木乃伊和木乃伊所必需的魔法文本。第 CLII 章为死者在天上的阿努提供了一所房子，第 CLIIII-A 章和 CLIIII-B 章使他的灵魂避免被灵魂陷阱的网捕获。第 CLIV 章是一篇致奥西里斯的信，死者在信中说：“我不会腐烂，不会腐烂，不会变成虫子，也不会看到腐败。我将保全我的生命，我将生活，我将繁荣昌盛，我将在和平中崛起。”第 CLV-CLXVII 章是刻在护身符上的咒语，让死者得到拉、奥西里斯、伊西斯、荷鲁斯和其他神的保护。其余章节（CLXVIII-CXC）内容杂乱，其中很少出现在超过一两本莎草纸中第 14 章至第 15 章讲述了十二座祭坛的设立，以及向所有神灵和各种奥西里斯化身献祭。第 16 章由一系列小插图组成，其中三幅描绘了太阳船。第 17 章和第 18 章讲述了奥西里斯王国的七座大厅 (Arit)。每个大厅的大门都有一名门卫、一名守卫和一名信使守卫；第一人守门，第二人留意访客的到来，第三人将他们的名字带给奥西里斯。任何人进入大厅都必须重复大厅、门卫、守卫和信使的名字。根据后来的传说，奥西里斯王国的大门共有二十一道（第 CXLV 章和 CXLVI 章），每道大门都有一个魔法名称，每道大门都由一两位神灵看守，死者必须重复这些神灵的名字才能通过。第 CXLVIII 章为死者提供了七头母牛和它们的公牛的名字，这些“神灵”应该以它们为食。第 CXLIX 章和 CL 章给出了奥西里斯王国的十四个 Aats 或地区的名称。第 CLI-A 章和 CLI-B 章描绘了木乃伊室以及保护室内和木乃伊所必需的魔法文本。第 CLII 章为死者在天上的阿努提供了一所房子，第 CLIIII-A 章和 CLIIII-B 章使他的灵魂避免被灵魂陷阱的网捕获。第 4 章是写给奥西里斯的，死者在其中说：“我不会腐烂、腐朽、腐烂、变成虫子、也不会看到腐败。我将保全我的存在，我将生活，我将繁荣昌盛，我将在和平中崛起。”第 5 章至第 7 章是刻在护身符上的咒语，使死者得到拉、奥西里斯、伊西斯、荷鲁斯和其他神的保护。其余章节（第 78 章至第 80 章）内容杂乱，其中只有少数章节出现在超过一两本莎草纸中。第 14 章至第 15 章讲述了十二座祭坛的设立，以及向所有神灵和各种奥西里斯化身献祭。第 16 章由一系列小插图组成，其中三幅描绘了太阳船。第 17 章和第 18 章讲述了奥西里斯王国的七座大厅 (Arit)。每个大厅的大门都有一名门卫、一名守卫和一名信使守卫；第一人守门，第二人留意访客的到来，第三人将他们的名字带给奥西里斯。任何人进入大厅都必须重复大厅、门卫、守卫和信使的名字。根据后来的传说，奥西里斯王国的大门共有二十一道（第 CXLV 章和 CXLVI 章），每道大门都有一个魔法名称，每道大门都由一两位神灵看守，死者必须重复这些神灵的名字才能通过。第 CXLVIII 章为死者提供了七头母牛和它们的公牛的名字，这些“神灵”应该以它们为食。第 CXLIX 章和 CL 章给出了奥西里斯王国的十四个 Aats 或地区的名称。第 CLI-A 章和 CLI-B 章描绘了木乃伊室以及保护室内和木乃伊所必需的魔法文本。第 CLII 章为死者在天上的阿努提供了一所房子，第 CLIIII-A 章和 CLIIII-B 章使他的灵魂避免被灵魂陷阱的网捕获。第 4 章是写给奥西里斯的，死者在其中说：“我不会腐烂、腐朽、腐烂、变成虫子、也不会看到腐败。我将保全我的存在，我将生活，我将繁荣昌盛，我将在和平中崛起。”第 5 章至第 7 章是刻在护身符上的咒语，使死者得到拉、奥西里斯、伊西斯、荷鲁斯和其他神的保护。其余章节（第 78 章至第 80 章）内容杂乱，其中只有少数章节出现在超过一两本莎草纸中。CXLIX 和 CL 章给出了奥西里斯王国的十四个 Aats 或地区的名称。CLI-A 和 CLI-B 章描绘了木乃伊室以及保护室内和木乃伊所需的魔法文本。CLII 章为死者在天上的 Anu 提供了一所房子，CLIII-A 和 CLIIII-B 章使他的灵魂避免被灵魂陷阱的网捕获。CLIV 章是一篇致奥西里斯的信，死者在信中说：“我不会腐烂、腐烂、腐烂、变成虫子、腐朽。我将保全我的生命，我将生活、繁荣昌盛，我将在和平中崛起。”CLV-CLXVII 章是刻在护身符上的咒语，让死者受到拉、奥西里斯、伊西斯、荷鲁斯和其他神的保护。其余章节（CLXVIII–CXC）内容杂乱，其中只有少数章节出现在多于一两本的莎草纸中。CXLIX 和 CL 章给出了奥西里斯王国的十四个 Aats 或地区的名称。CLI-A 和 CLI-B 章描绘了木乃伊室以及保护室内和木乃伊所需的魔法文本。CLII 章为死者在天上的 Anu 提供了一所房子，CLIII-A 和 CLIIII-B 章使他的灵魂避免被灵魂陷阱的网捕获。CLIV 章是一篇致奥西里斯的信，死者在信中说：“我不会腐烂、腐烂、腐烂、变成虫子、腐朽。我将保全我的生命，我将生活、繁荣昌盛，我将在和平中崛起。”CLV-CLXVII 章是刻在护身符上的咒语，让死者受到拉、奥西里斯、伊西斯、荷鲁斯和其他神的保护。其余章节（CLXVIII–CXC）内容杂乱，其中只有少数章节出现在多于一两本的莎草纸中。《亡灵书》。其中几本包含的赞美诗不早于第十八王朝，其中一首是摘自乌纳斯金字塔上的文字（第 379-399 行）。最有趣的也许是第 CLXXV 章，其中将图阿特描述为没有空气、没有水、没有光。在这一章中，死者被保证永生，这句话是：“你将活数百万年，一生数百万年。”

阿努比斯神，木乃伊之神，被描绘为埃及阿拜多斯的奥西里斯神庙中长着豺狼头的形象。

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埃及埃德富神庙的柱廊。

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木乃伊绷带。

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在古埃及文学中，Sekhet-Hetepu（或埃及人的极乐世界）翻译为“祭祀之地”，它经常被提及，是来世令人羡慕的地方。

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第二部分

根据底比斯修订本翻译的《亡灵书》中的祈祷文、咒语和其他文本

简介和前言

引言（选自E.A. WALLIS BUDGE 所著《Coming Forth By Day》章节）

电视以下几页印刷的古埃及赞美诗和宗教文本是埃及人刻在墓壁、石棺、棺材、葬礼石碑、纸莎草纸、护身符等上的各种作品的代表性集合，以确保死者在死后的世界安然无恙。它们是根据主要在底比斯发现的纸莎草纸和其他文件编辑而成的；并且，把它们放在一起，通常被称为《底比斯亡灵书》的修订本，也就是说，这部伟大的、全国性的葬礼作品的修订本，从大约公元前 1600 年开始由抄写员为自己以及埃及高等级和地位的男女抄写。这些文本中体现的许多思想和信仰与埃及文明是同时代的东西，其中一些最有趣的实际形式与我们现在所知的第五和第六王朝（大约公元前 3500 年）存在的形式相同。这里给出的大部分文本属于埃及人称之为“白天来临的章节”的一类；其余的是介绍性的赞美诗、古代同源作品的补充摘录、标题 [在此版本中以大写字母印刷] 等，据信这些内容可以增加死者的幸福和快乐，赋予他们更大的力量抵抗敌人的攻击，并抵御黑暗和坟墓的力量。

一位法老的木乃伊。

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被选为权威文献的纸莎草纸是目前所知最详尽的，选择它们是为了说明底比斯修订本的发展过程以及在其历史的各个时期所发生的变化。由于 (1) 没有纸莎草纸包含此修订本的所有章节，(2) 没有两份纸莎草纸在内容或章节安排方面是一致的，以及 (3) 纸莎草纸中每段文本的批判价值并不总是相同的，因此，除非借助几份纸莎草纸，否则不可能获得底比斯修订本所有已知章节的完整版本。因此，我利用了几份纸莎草纸；其中特别值得一提的是努的纸莎草纸（大英博物馆编号 10,477）。只要我觉得可行，我就会提供来自多份纸莎草纸的章节文本，如果抄写员不小心遗漏了某些行，我通常会提供大约同一时期的纸莎草纸文本，同时告诉读者这些行的来源。与 [Henri Édouard] Naville [ 《埃及亡灵书》第十八至二十王朝的作者，出版于 1886 年] 一样，我采用了 [Karl Richard] Lepsius [ 《埃及亡灵书》的作者] 在其《亡灵书》修订版（即最新修订版）中使用的章节编号系统，该修订版来自都灵纸莎草纸，早在 1842 年就已出版。

[本卷中印刷的《亡灵书》的大部分章节、赞美诗等均摘自以下纸莎草纸。一些章节还摘自Mes-em-neter 纸莎草纸、Amen-hetep 纸莎草纸、Ramses IV 墓、Ptah-mes 纸莎草纸、Paqrer 纸莎草纸和Ra 纸莎草纸。]

埃及阿布辛贝神庙中的拉美西斯二世巨像。

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卡迭石的废墟。

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埃及人一直对人类的必死性深有体会，他们的许多宗教信仰和宗教仪式都与葬礼仪式和有关灵魂离开身体后经历的详细教义有关。他们对死者进行精心防腐处理，是出于希望为灵魂返回到凡间的住所做好准备的愿望。他们的《亡灵书》中收录了一系列祈祷、歌曲和咒语，供葬礼和个人在坟墓之外的旅程中使用。送葬队伍非常吵闹；整个送葬队伍中都能听到哀悼声，但赞美诗的旋律始终是“向西”。这首赞美诗被进一步扩展为“向西，奥西里斯的住所；哦，酋长，当你向西走时，众神也会为你哀悼。”

刻在石头上的古埃及象形文字。

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奥西里斯是衡量灵魂的法官，根据他们的功绩，给他们分配幸福或痛苦。《死亡之书》很有趣，因为它讲述了这位严肃而严谨的埃及人如何清晰而武断地陈述他对未知国家的看法和信念。据说，人死后还有四个部分存活，即灵魂、精神、影子和替身。替身留在坟墓里，只有在寻找食物时才会离开。有时它感到孤独，就会报复那些抛弃它的亲人。但灵魂会急忙来到奥西里斯的酒吧，托特在那里用天平称量心脏，无辜的人被允许进入豆田，这是一个肥沃的国度，小麦长到七肘高。永生是在宴会、唱歌、交谈和游戏中度过的。但这本奇妙的书很值得一读。它表明艾迪生所说的“对永生的渴望”如何导致一个古老而深刻的民族在他们的埋葬仪式中试图消除坟墓的恐惧，并从坟墓的阴影中唤起对未来生活的清晰而独特的憧憬，在那里，人类以其完整的个性永远生存下去。

埃及人实际上使用了三种字母——象形文字、僧侣体和世俗体。象形文字是一种符号，表示没有字母或音节的东西；例如，蜜蜂的图案代表国王。僧侣体手写体是从符号到原始字母的过渡；纸莎草纸被切成薄片并粘在一起，用作书写纸，其中许多纸莎草纸用黑色和红色墨水书写，非常漂亮。这些纸莎草纸不断被发现，但也许最早的重要“发现”是 1846 年在底比斯发现的，当时发现了一些文学作品。

夕阳颂

一个当拉神从地平线升起，当他在生命之地落下时，这是赞美拉神的赞歌。奥西里斯，抄经士阿尼，说道：

“拉啊，当你作为坦姆-赫鲁-库提（坦姆-哈尔马奇斯）升起时，向你致敬。当你的美丽出现在我眼前，当你的光芒照耀在我身上时，我崇拜你。你乘着塞克特船，乘着顺风，心满意足；马特船的心也欢欣鼓舞。你平安地跨过天堂，你的所有敌人都被打倒；永不停歇的星星为你唱着赞美诗，当你沉入马努的地平线时，那些休息的星星和永不停止的星星都在赞美你，你在早晨和傍晚都很美丽，你活着，坚不可摧，我的主啊！”

卡纳克神庙浮雕中的阿蒙神（公元前 15 世纪）。

124

“向你致敬，当你升起时，你是拉，当你落下时，你是泰姆。你升起，在你母亲 [努特] 的背上闪耀，你是众神之王！努特向你致敬，永恒不变的秩序在早晨和傍晚拥抱着你。你大步跨过天堂，心中充满喜悦，特斯特斯湖也心满意足。塞巴乌恶魔倒在地上；他的手臂和手被砍断，刀子割断了他身体的关节。拉有顺风；塞克特船驶出并驶入港口。南北、西方和东方的诸神，赞美你，你神圣的物质，一切生命形式都源于你。你一发出命令，大地就沉寂下来，独一的你，在地球和山脉形成之前，你已居住在天上。跑者啊，主啊，独一的你，万物的创造者，你造出了众神的舌头，你创造了从水中涌出的一切，你从水中涌出，覆盖了荷鲁斯湖的洪水之地。让我呼吸从你鼻孔呼出的空气，和从你母亲 [Nut] 吹出的北风。哦，奥西里斯啊，让我的光辉形象 ( khu ) 变得光辉，让我的灵魂 ( ba )变得神圣！众神之王啊，人们和平地（或沉落地）崇拜你，你因奇妙的作为而受到尊崇。你的光芒日复一日地照耀着我的身体，[照耀着我]，抄写员奥西里斯，所有神的神圣祭品的记录者，阿布图（阿拜多斯）领主粮仓的监督者，爱你的皇家抄写员；阿尼，和平中的胜利者。”

胡尼弗的死亡之书，第1 页。

129

“向你致敬，安特斯，（？）赫鲁库提（哈玛奇斯），你迈着大步跨越天堂，赫鲁库提。噢，请赐予我一条道路，让我可以平安地走过，因为我是公正而真诚的；我没有故意撒谎，也没有做过任何欺骗的事情。”

“永恒之魂啊，向你致敬，你是居住在塔图的灵魂，努特之子昂内弗；你是阿克特之王。噢，请赐予我一条可以平安前行的道路，因为我是公正而真诚的；我没有故意撒谎，也没有做过任何欺骗的事情。”

“向您致敬，您统治塔图；乌雷特王冠已戴在您的头上；您是保护自己的力量之源，您和平地居住在塔图。噢，请您赐予我一条道路，让我可以平安地走过，因为我是公正而真诚的；我没有故意撒谎，也没有做过任何欺骗的事情。”

“向您致敬，金合欢之王，塞克尔之船已停在雪橇上；您驱散了恶魔，邪恶之人，您让乌查特安息在它的宝座上。噢，请您赐予我一条道路，让我可以平安地走过，因为我是公正而真诚的；我没有故意撒谎，也没有做过任何欺骗的事情。”

西奈半岛拉斯穆罕默德国家公园的一棵金合欢树。

136

“向您致敬，您是您的时代最强大的人，您是伟大而强大的王子，您是安鲁特夫的居民，您是永恒之主，您是永恒的创造者，您是苏坦亨能（大赫拉克利奥波利斯）的主人。哦，请您赐予我一条可以平安前行的道路，因为我是公正而真诚的；我没有故意撒谎，也没有做过任何欺骗的事情。”

“向您致敬，您是正义和真理的信奉者，您是阿布图（阿拜多斯）的主人，您的四肢与塔切塞特相连；您憎恨欺诈和诡计。哦，请您赐予我一条可以平安前行的道路，因为我是公正而真诚的；我没有故意撒谎，也没有做过任何欺骗的事情。”

埃及神庙墙壁上的古埃及诸神的浮雕。

139

帝王墓谷。

140

“向你致敬，哦，你在船上，你把哈皮（即尼罗河）从源头带出来；光芒照耀着你的身体，你是尼肯的居民。哦，请你赐予我一条道路，让我可以平安地走过，因为我是公正而真实的；我没有故意撒谎，也没有做过任何欺骗的事情。”

“向你致敬，噢，众神的创造者，你是北方和南方的国王，噢，奥西里斯，胜利者，你是仁​​慈季节的世界统治者；你是天界的统治者。噢，请你赐予我一条可以平安前行的道路，因为我是公正而真诚的；我没有故意撒谎，也没有做过任何欺骗的事情。”

当太阳神拉升到天堂东部时，人们唱一首赞美诗来赞美他。跟随他的人们欢呼雀跃，瞧！胜利的奥西里斯·阿尼说道：

“向你致敬，你是光芒之主，你日复一日地从地平线升起！用你的光芒照耀胜利的奥西里斯·阿尼的脸庞；因为他在黎明为你唱赞美诗，在黄昏时让你用崇拜的话语入睡。愿胜利的奥西里斯·阿尼的灵魂与你一起升入天堂，愿他乘坐马特船。愿他乘坐塞克特船进入港口，愿他在天空中永不停歇的星星之间开辟道路。”

奥西里斯阿尼处于平静与胜利之中，他崇拜他的主宰、永恒之主，说道：“向你致敬，哦赫鲁库提（哈玛奇斯），你是神凯佩拉，是自创者；当你从地平线升起，将你的光芒洒向北方和南方的土地时，你是美丽的，是的，非常美丽，当众神看见你，天国之王时，他们无不欢欣鼓舞。女神奈布特-安努特坐在你的头上；她的南方和北方的乌拉伊在你的额头上；她站在你面前。神托特坐在你的船头，将彻底消灭你的所有敌人。那些在图阿特（地下世界）的人出来迎接你，他们走向你时鞠躬致敬，欣赏[你]美丽的形象。我来到你面前，是为了能每天与你一起观看你的圆盘。愿我不会被关在坟墓里，愿我不会退缩，愿当我看到你的美貌时，我的四肢会焕然一新，就像所有你宠爱的人一样，因为我是那些在世时崇拜你的人之一。愿我进入永恒之地，愿我进入永恒之地，因为看啊，我的主啊，这是你为我安排的。”

瞧，胜利之神奥西里斯阿尼在和平中胜利地说道：“向你致敬，你像拉一样在地平线上升起，你安息于法则 [它不会改变，也不能更改]。你穿过天空，每个人的面孔都注视着你和你的航向，因为你一直隐藏在他们的目光之外。你日复一日地在黎明和黄昏现身。你威严的船塞克特有力地前进；你的光芒照耀着 [所有] 面孔；你的红色和黄色光芒的数量无人知晓，你的明亮光束无人能及。必须先看到众神的土地和蓬特的东部土地，然后才能衡量 [你身上] 隐藏的东西。当你在努 (即天空) 之上诞生时，你独自一人显露自己。愿阿尼前进，正如你前进一样；愿他永不停歇，正如陛下永不停歇，哪怕只是片刻；因为你迈着大步，在一瞬间跨越了人类需要数十万年和数百万年才能跨越的空间；你做到了，然后你沉入安息。你结束了黑夜的时光，你数着它们，甚至你自己；你在自己指定的季节结束它们，大地变成了光明。你以拉的形象站在你手工艺品前；你在地平线上升起。”

埃德富神庙的门廊。

149

当你光芒四射时，胜利的抄写员阿尼奥西里斯宣告他对你的赞美，当你在黎明升起时，他为你诞生而欢呼：“你被你美丽的威严所加冕；你前进时塑造了你的四肢，当你升入高空时，你毫无产痛地将它们以拉的形式生出来。请允许我来到永恒的天堂，来到你所喜爱的人居住的山上。愿我与那些在地下世界闪耀的、神圣而完美的生物结合在一起；愿我在傍晚你闪耀时与他们一起出来欣赏你的美丽，然后去见你的母亲努。你位于西方，当你作为生命体落下时，我的双手举起崇拜你。看哪，你是永恒的创造者，当你在天上安息时，人们崇拜你。我已将我的心毫不动摇地交给你，你比诸神还要强大。”

胜利的奥西里斯阿尼说道：“赞美你的赞歌，你如金子般升起，在你诞生之日，你用光明照亮世界。你的母亲将你生在手上，你为圆盘的运行带来光明。你这伟大的光明，闪耀在天际，你用尼罗河的洪水使一代又一代的人类强大起来，你让所有的国家、所有的城市和所有的寺庙都充满欢乐。你因你的辉煌而光辉，你用hu和tchefau食物使你的ka（即双倍）强壮。你这胜利的伟大者，你是一切力量的力量，你使你的王座坚固，抵御邪恶的魔鬼；在塞克特船上威严光荣，在阿特船上威风凛凛，请你让奥西里斯·阿尼在冥界获得胜利，让他在冥界无恶不作。我祈求你把他的过错抛在身后，让他成为你尊敬的仆人之一，与那些闪耀的人在一起，让他与塔切塞特的灵魂结合，让他按照繁荣和幸福的法令进入塞克特·阿鲁，他是奥西里斯，抄写员，阿尼，胜利者。”

船是古埃及的重要象征。插图显示古埃及人是最早使用船尾舵的人。

152

神说道：“你将升入天堂，你将飞越天空，你将与星辰之神同在。在你的船上，人们将向你献上赞颂，在阿特特船上，人们将为你高歌，你将在神殿中看到拉神，你将日复一日地与他的圆盘相聚，你将看到蚁鱼在碧绿的海水中诞生，你将看到阿布图鱼在它出现的时刻。当魔鬼设下陷阱要毁灭你时，他将会倒下，他的脖子和后背的关节将会被砍断。拉神乘着顺风航行，塞克特特船驶入港口。拉神的水手们欢欣鼓舞，纳布坦·安克心中也感到高兴，因为她主人的敌人已经倒在地上。你会看到荷鲁斯站在船舵手的位置上，托特和玛特则站在荷鲁斯的左右两侧。当众神看到拉神平安归来，让光辉之人的心灵重获生机时，他们都会欣喜若狂，而胜利的奥西里斯·阿尼，底比斯诸王神圣祭品的记录者，也将与他们同在！”

另一首赞美日落的赞歌

[摘自《穆特赫特普纸莎草书》（大英博物馆藏，编号 10,010，第 5 页）。]

一个另一章是关于图阿特（冥界）的神秘，关于穿越看不见的阴间，关于当他落入阿蒙泰特时看到圆盘，关于他受到诸神和冥界的Khu崇拜，关于居住在拉神体内的灵魂变得完美。他在泰姆面前变得强大；他在奥西里斯面前变得伟大；他在冥界的向导诸神面前表现出他的恐怖；他迈开大步，面向大神。现在，每一个Khu，这些话都应被说出，他将在白天以他喜欢的任何形式出现；他将在图阿特（冥界）的诸神中获得力量，他们将认出他是他们中的一员；他将带着力量进入隐藏的大门。

尼罗河上的夕阳。

157

胜利的穆特赫特普女神向你唱起了赞美诗：“拉-泰姆啊，你以辉煌的步伐升起，你作为一个生命体落入西方地平线的荣耀之中；你落入你的领土，即摩奴。你的圣神在你身后，你的圣神在你身后。向你致敬，和平的你啊，向你致敬，和平的你啊。你与泰姆之眼相连，它选择将其保护力量置于你的四肢身后。你穿越天堂，游走大地，不断前行。光明之神啊，天空的南北两半都来到你面前，他们低头崇拜你，日复一日地向你致敬。阿蒙泰特的诸神为你的美丽而欣喜，看不见的地方为你唱赞美诗。那些住在塞克特特船上的人围绕着你，东方的灵魂向你致敬，当他们见到你的陛下时，他们喊道：“来吧，平安地来吧！”天堂之主和阿蒙泰特的统治者啊，有人欢呼欢迎你！伊西斯承认了你，她在你身上看到了她的儿子，恐惧之主，恐怖之王。你像一个活生生的存在一样坐在隐秘的地方。你的父亲 [Ta-]tunen 将你举起，双手放在你身后；你被赋予了地球成员的神圣属性；你在平静中醒来，你坐在马努身上。请允许我成为奥西里斯面前受人尊敬的存在，让我来到你身边，拉·特姆啊！我崇拜你，所以请你为我成就我的愿望。请你让我在众神面前取得胜利。拉啊，你是美丽的，在阿蒙泰特的西方地平线上，你是玛特之王，你是令人敬畏的强大者，你的属性是庄严的，你是居住在图阿特（地下世界）的人所深爱的；你的光束永远照耀着其中的众生，你将你的光芒照耀在瑞斯陶的道路上。你开辟了双狮神的道路，你将众神安置在他们的宝座上，将库安置在他们的居所。当拉落下时，纳雷夫的心很高兴，当拉落下时，纳雷夫的心很高兴。”

埃及阿拜多斯塞提一世神庙中的塞提和伊西斯浮雕。

159

史密森尼国家自然历史博物馆收藏的阿蒙拉女祭司的石棺，约公元前 1000 年。

160

“向拉·泰姆献祭和供奉的阿蒙泰特之地的诸神致敬，你们见到他时，要将荣耀归于他。你们要拿起武器，代表拉推翻恶魔塞巴，代表奥西里斯击退恶魔奈布特。阿蒙泰特之地的诸神欢欣鼓舞，他们抓住塞克特船的绳索，平安而来；居住在阿蒙泰特的隐秘之地的诸神胜利了。”

“万岁，托特，你创造了奥西里斯，让他战胜敌人。在与生命之主奥西里斯同住的伟大神圣君主首领面前，让穆特赫特普战胜敌人。伟大的神住在他的圆盘中，他就是他父亲乌内弗拉的复仇者荷鲁斯。奥西里斯落下，图阿特（地下世界）的库斯说：向你致敬，你以泰姆的身份降临，你是众神的创造者。向你致敬，你以灵魂的神圣灵魂降临，你居住在地平线。向你致敬，你比[所有]神都更荣耀，你用你的眼睛照亮了图阿特。向你致敬，你在你的荣耀中航行，你在你的圆盘中绕着它转。”

上述赞美诗的以下版本翻译自《涅赫图-阿蒙纸莎草书》 （Naville，Todtenbuch，Bd. II.第 23 页）中的文字。

另一章是关于图阿特（冥界）的秘密，穿越冥界看不见的地方，看到圆盘落入阿蒙泰特时，他受到诸神和图阿特（冥界）的Khu的崇拜，以及居住在拉神体内的神圣Khu变得完美时。他将他的威严置于拉神面前，将他的权力置于特姆面前，将他的力量置于肯提-阿蒙泰特面前，将他的恐怖置于众神面前。众神的奥西里斯作为领袖穿越图阿特（冥界），他冲破山脉，冲破岩石，他让每个Khu的心都欢喜（？） 。死者出来时，与诸神一起进去时，应朗诵这篇作品，在众神中他不会遇到任何反对；然后，他将在白天以他愿意采取的各种各样极其多变的形式出现。奥西里斯……说道：

“黄昏时分，当拉神以活生生的形象安顿在巴哈时，唱一首赞美拉神的赞歌。这位居住在圆盘中的伟大神灵从他的双眼中升起，所有冥界的Khu都在阿蒙特地平线上迎接他；他们以特姆的形式向赫鲁库提（哈玛奇斯）高声赞颂，当他们在阿蒙特美丽的道路尽头迎接他时，他们向拉神唱出欢乐的赞歌。”

他说：“赞美你，拉神；赞美你，泰姆，赞美你辉煌的进步。你已经复活，你已经增强力量，你像一个活生生的存在，坐落在阿蒙泰特地平线的荣耀之中，在你的领域中，在玛努。你的乌拉乌斯女神在你身后；你的乌拉乌斯女神在你身后。向你致敬，祝你平安；向你致敬，祝你平安。你与荷鲁斯之眼相连，隐藏在它的秘密之处；它为你摧毁脸上的所有抽搐，它让你充满生命，你活了下来。它将保护你的护身符绑在你的四肢后面。你在天堂航行，你让大地变得稳定；噢，光明之神，你与上层天堂融为一体。东西方两地崇拜你，向你鞠躬致敬，他们日复一日地赞美你；阿蒙泰特的诸神因你的壮丽而欣喜。隐秘之处崇拜你，年长者向你献祭，他们为你创造保护之力。居住在东西方地平线的神灵将你运送，而那些在塞克特船上的人将你带到四周。阿蒙泰特的灵魂在见到你的威严（生命、健康、力量！）时向你呼喊，对你说：“万岁，万岁！”当你平安地出现时，人们会向你欢呼，噢，你是天堂之主，你是阿蒙泰特的王子。你的母亲伊西斯拥抱着你，在你身上她认出了她的儿子，恐惧之王，恐怖的强大者。你像一个活生生的人一样坐在黑暗的门户中。你的父亲塔图南将你举起，在你身后伸出双手；你成为大地上的神灵。你一落下就醒来，你的住所就在玛努。拉·泰姆啊，让我在奥西里斯面前受到崇拜，请你来找我。既然我崇拜你，我希望你每天为我做我想做的事。拉啊，你是阿蒙泰特地平线上加倍美丽的拉，你是居住在地平线上的玛特之王，请让我在众神面前获得胜利。人们对你的恐惧是巨大的，你的形象是威严的，居住在地下世界的人们对你的爱是巨大的。”

埃及卡纳克神庙的多柱厅。

167

底比斯女神穆特 (Mut)。

168

当拉·赫鲁库提（拉·哈玛奇斯）落入天堂西部时，唱出一首赞美诗。他（即逝者）说道：

“向你致敬，拉啊，你坐着的是坦-赫鲁库提 (Tem-Harmachis)，你是神圣的神，你是自我创造的存在，你是原始物质 (万物由此而生)。当你出现在船头时，人们向你欢呼，众神的创造者啊！你铺张天空，让你的双眼可以游历，你为你的库斯创造了大地，使每个人都能认识自己的同伴。塞克特船很高兴，马特船也欢呼雀跃；当你航行时，他们会兴高采烈地迎接你。努神很满足，你的水手们也很满意；乌拉女神已经打倒了你的敌人，你已经带走了阿佩普的腿。拉啊，你每天都很美丽，你的母亲努特拥抱着你；你美丽地矗立着，你的心在玛努的地平线上欢欣鼓舞，那里的圣人也欢欣鼓舞。你在那里闪耀着光芒，伟大的神，奥西里斯，永恒的王子。图阿特地区的领主在他们的洞穴中伸出双手崇拜你的卡（双重），他们向你呼喊，他们都出现在你闪耀的身影中。当你在阿蒙泰特发出荣耀的光芒时，图阿特（地下世界）的领主们心里很高兴；他们的两只眼睛朝着你，他们向前挤去看你，当他们看到你时，他们的心欢喜。你倾听那些在葬礼箱里的人们的欢呼声，你消除了他们的无助，驱走了他们周围的邪恶。你给他们鼻孔呼吸，他们在玛努的地平线上抓住你的船弓。拉神啊，你每天都很美丽，愿你的母亲努特拥抱奥西里斯……取得胜利。”

胜利的花环

[来自 Lepsius Todtenbuch，BL。 13.]

电视胜利念珠的章节。胜利的奥西里斯·奥夫-安克，胜利的谢里特-阿姆苏之子，说道：

“你父亲泰姆为你编织了一顶美丽的胜利花冠，戴在你活着的额头上，你爱神啊，你将永生。奥西里斯·肯特·阿门特让你战胜了你的敌人，你的父亲塞布为你决定了他的所有遗产。来吧，伊西斯之子荷鲁斯，因为奥西里斯之子，你坐在你父亲拉的宝座上推翻你的敌人，因为他为你注定了两片土地的尽头。阿特姆也注定了这一点，众神永远证实了伊西斯之子荷鲁斯和奥西里斯之子胜利的辉煌力量。奥西里斯·奥夫·安克将永远胜利。哦，奥西里斯肯特阿蒙泰特，整个天堂的北部和南部，天上和地上的每一个男神和女神，都将在奥西里斯肯特阿蒙泰特的面前，让伊西斯之子和奥西里斯之子荷鲁斯战胜他的敌人，奥西里斯肯特阿蒙泰特将让奥西里斯奥凡克在奥西里斯肯特阿蒙泰特、努特之子昂内弗的面前战胜他的敌人，就在让他在安努（赫利奥波利斯）伟大君主首领的面前战胜赛特和他的恶魔的那一天；在阿布图伟大君主的面前，在战斗和推翻塞巴恶魔的夜晚；在让奥西里斯战胜敌人的夜晚，让你成为奥西里斯·奥凡克，凯旋，在阿蒙特地平线上伟大的君王面前战胜他的敌人；在哈克尔节那天，在塔图的伟大君王面前；在塔图设立春节的夜晚，在被诅咒之道的伟大君王面前；在审判那些将被消灭的人的夜晚，在塞克姆（莱托波利斯）伟大的君王面前；在“塞克姆祭坛之物”的夜晚，在佩和特普的伟大君王面前；在塔图或（另一些人说）阿布图参加犁地翻地盛大节日的伟大君王面前，何鲁斯继承其父亲奥西里斯的遗产的那天晚上；在安鲁特夫的伟大君王面前称量锁的那天晚上；在雷赫蒂（？）土地上的伟大君王面前，何鲁斯接收诸神的诞生室的那天晚上；在雷斯陶的伟大君王面前，伊西斯躺下守望，为她的兄弟哀悼的那天晚上；在让奥西里斯战胜所有敌人的那天晚上。”

胡夫金字塔前的一位骑手和一头骆驼。

177

荷鲁斯被描绘成一只猎鹰。

178

“荷鲁斯重复了四遍这些话，他所有的敌人都倒地不起，被推翻，被砍成碎片；奥西里斯·奥夫安克得意洋洋地重复了四遍这些话，所以让他所有的敌人都倒地不起，被推翻，被砍成碎片。伊西斯之子和奥西里斯之子荷鲁斯轮流庆祝了数百万个节日，他所有的敌人都倒地不起，被推翻，被砍成碎片。他们的住所已经延伸到东方，他们的头被砍掉；他们的脖子被毁坏；他们的大腿被切断；他们被交给了住在坟墓之谷的伟大毁灭者；他们永远无法摆脱神塞布的束缚。”

你将对着放在死者脸上的神圣念珠吟诵这一章，并向火中焚香，以代表胜利的奥西里斯·奥夫-安克，胜利的谢里特-阿姆苏之子；这样，你将使他战胜敌人，无论是死是活，他都将成为奥西里斯的追随者之一；在神的面前，一只手将向他伸出，并有肉和饮料。你将在黎明时念诵[这一章]两次——现在这是一个永不失效的咒语——定期和持续地念诵。

“万岁，托特，你让奥西里斯战胜了他的敌人，请在各位神和各位女神的伟大君王面前，在安努（赫利奥波利斯）的伟大君王面前，在塔图推翻塞巴恶魔的战斗和推翻塞巴恶魔的夜晚，在塞克姆（莱托波利斯）竖立双重特特的夜晚，在塞克姆、佩和特普的夜之事物的夜晚，在荷鲁斯在他父亲的遗产中定居的夜晚，在雷赫提（？）的双重土地上，在伊西斯在阿布图（阿拜多斯）与她兄弟奥西里斯一起哀悼的夜晚；在区分死者（即被诅咒者）和死者（即被诅咒者）道路上的Khu s 的哈克节之夜；在 Re-stau 的 Naare-rut-f 大耕耘和翻土节上审判那些将被消灭的人的夜晚；以及在让荷鲁斯战胜敌人的夜晚。荷鲁斯是强大的，天堂的北半球和南半球欢欣鼓舞，奥西里斯对此感到满意，他的心也很高兴。万岁，托特，让抄写员 Nebseni 奥西里斯在每位男神和女神的君王面前战胜他的敌人，在你们这些在神殿后面对奥西里斯作出审判的君王面前。”

一名妇女头上戴着花环，左肩上披着花环，这是罗马帝国时期地板马赛克上的图案。

184

在 Saïte 版本中，这一章没有插图，但标题为“胜利念珠的另一章”，并以表格形式排列。“万岁，托特，让奥西里斯战胜敌人，就像你让奥西里斯战胜敌人一样”，这两行文字以两行水平书写，在每一栏文字前重复出现。所祈求的“伟大君王”包括：（1）安努（赫利奥波利斯）、（2）塔图、（3）塞克海姆（莱托波利斯）、（4）佩和特普、（5）安阿鲁特夫、（6）雷赫提的双重土地、（7）雷斯陶、（8）阿布图、（9）亡灵之路、（10）塔图的耕作节、（11）赫拉巴、（12）奥西里斯、（13）天地、（14）所有男神和女神。标题如下：

如果一个在纳特龙水中净化自己的人经常背诵本章，那么他将在进入港口（即死亡）后的白天出来，他将完成他内心所指示的所有转变，他将从每一团火中出来。

“向您致敬，光明之主，大家族之首，黑夜与黑暗之王。我以纯洁的库的身份来到您身边。您的双手在身后，您与祖先同在。噢，请赐予我嘴巴，让我可以说话；在乌云密布和黑暗的季节，请您引导我的心。”

向伊西里斯·阿尼献上口供的章节，伊西里斯·阿尼是地下世界所有神灵的圣祭的记录员和记录员。他说：

“我从隐秘之地的蛋中升起。愿我的嘴巴被赐予，让我可以在伟大的神、图阿特（冥界）之主面前说话。愿我的手和手臂在任何神的君王面前都不会被逼退。我是奥西里斯，雷斯陶之主；愿我，奥西里斯，抄经士阿尼，胜利者，与站在台阶顶端的人（即奥西里斯）同享一席之地。根据我内心的渴望，我从火池中而来，我已经扑灭了火焰。”

奥西里斯的头像，约公元前 595-525 年

194

这是奥西里斯张嘴的篇章。文士阿尼得意洋洋地说：

“愿仁慈的普塔打开我的嘴，愿我城市的神灵松开我的嘴，即使是嘴上的那些。此外，愿充满符咒的托特来松开绷带，即使是塞特的绷带，也松开束缚我嘴巴的绷带；愿神特姆将它们扔向那些想用它们束缚我的人，并把他们赶回去。愿我的嘴被打开，愿舒用他打开众神之口的铁刀打开我的嘴。我是女神塞克特，我坐在天堂大风中的位置上。我是伟大的女神萨，居住在阿努（赫利奥波利斯）的灵魂之中。现在，关于每一个符咒和所有可能对我不利的话语，愿众神抵制它们，愿众神之友中的每一个人都抵挡它们。”

女神塞赫特。

199

复活，奥西里斯从棺材里站起来。

200

奥西里斯涅普拉 (Osiris-nepra) 与小麦。

201

为奥西里斯·阿尼（在地下世界）带来护身符的章节。他说：

“我是 Tem-Khepera，我生于神圣母亲的腿上。那些在 Nu（即天空）的人变成了狼，而那些在君主之中的人变成了鬣狗。看哪，我从每个地方和每个拥有它的人那里收集了魔法，比灰狗更快，比光更快。向西沿着拉的Makhent船航行的人致敬，当你航行到地下世界的火池时，你的帆和舵的支柱在风中绷紧。看哪，你从每个地方和每个拥有它的人那里收集了魔法，比灰狗更快，比光更快，[魔法] 从……母亲创造了生命的形式，它创造了众神或使他们沉默，并将火的热量赐予众神。看哪，这符咒赐予了我，无论它来自何方（和来自拥有它的人），它都比灰狗更快，比光更快”，或者（如其他人所说）“比影子更快”。

使人拥有冥界记忆的篇章。大臣努，胜利者，宫殿的监督者，大臣阿蒙赫特普的儿子，说道：

“愿我的名字在大殿中被赐予，愿我在计算年份和月份的夜晚在火之殿中记住我的名字。我与神同在，我坐在天堂的东边。如果任何神灵来到我身边，让我能够立即宣告他的名字。”

奥西里斯为青铜像，头戴阿提夫王冠。

210

为奥西里斯献上一颗心

[摘自《阿尼纸莎草书》（大英博物馆藏第 10,470 号，第 15 页）。]

电视这是在冥界将心脏交给奥西里斯·阿尼的章节。他说：

“愿我的心 ( ab ) 与我同在心之屋！愿我的心 ( hat ) 与我同在心之屋！愿我的心与我同在，并安息于此，否则我将无法在花湖东岸吃到奥西里斯的蛋糕，也无法有船顺尼罗河而下，也无法有船逆尼罗河而上，也无法与你一起顺尼罗河而下。愿赐予我嘴巴，使我可以用嘴巴说话，赐予我双腿，使我可以用双腿行走，赐予我双手双臂，使我能够击倒敌人。愿天堂之门为我敞开；愿众神之王塞布为我张开双颚；愿他睁开我被蒙住的双眼；愿他让我伸展被绑在一起的双腿；愿安普 ( Anubis ) 使我的大腿结实，使我能够站立。愿女神塞克特让我复活，这样我就能升入天堂，愿我在卜塔（即孟菲斯）的异族之家（即异族）所命令的事情得以实现。我心知肚明。我已经控制了我的心，我已经控制了我的双手，我已经控制了我的双腿，我已经获得了做任何我的异族所想做的事情的能力。我的灵魂不会被束缚在地狱之门的身体里；我将平安地进入，平安地出来。”

卡诺匹斯罐。

215

阿努比斯和心脏的称重。

216

这是关于不让一个人的心（Hati）在冥界被夺走的章节。奥西里斯·阿尼说道：

THE

ANCIENT

EGYPTIAN

BOOK

OF THE

DEAD

“万岁，你们这些夺走人心的人！万岁，你们这些偷窃者，你们让一个人的心根据他的行为而变化，不要让他在你们面前所作所为伤害他。向你们致敬，永恒之主，永恒的拥有者，不要把奥西里斯·阿尼的心，奥西里斯的心，掌握在你们手中，不要让邪恶的话语攻击它；因为这是奥西里斯·阿尼的心脏，胜利之神，它属于多名之神（即托特），他是强大的，他的话语是他的四肢，他将他的心送到他的身体里。奥西里斯·阿尼的心是胜利之神，它在众神面前焕然一新，他获得了对它的权力，他没有被人说过他做过的事。他获得了对自己身体的权力。他的心灵服从他，他是心灵的主宰，心灵在他的身体里，永远不会脱离身体。我，奥西里斯，抄经士阿尼，在和平中取得胜利，在美丽的阿蒙塔和永恒之山上凯旋，请你在冥界服从我。”

E.A. Wallis Budge

不让宫廷总管、大臣努的心被带到阴间去的篇章。他说：

CONTENTS

“万岁，狮神！我是花丛（Unb）。我所憎恶的便是神圣的阻碍。不要让我的心（hati）被安努的战神夺走。万岁，你为奥西里斯缠上绷带，你见过赛特！万岁，你在众神面前击杀并消灭了他，然后又回来了！我的心（ab）[坐在]奥西里斯面前为自己哭泣；它为我祈求。我已将神 Usekh-hra 的殿中心灵的思想赐予他，并已将Khemennu（Hermopolis Magna）入口处的沙子（ sic ）带给他。不要让我的心（ hati）被夺走！我让你住在这个宝座上，你用力量将心 ( hatu ) [在 Sekhet-hetep (与) 岁月] 连接在一起，对抗所有令你厌恶的事物，并从属于你的东西中带走食物，而你凭借双倍的力量掌握着这些食物。我的这颗心 ( hati ) 致力于神 Tem 的法令，他带我进入苏提的洞穴，但不要让我这颗心在冥界的君王面前实现了自己的愿望。当他们找到腿和绷带时，他们会把它们埋葬。”

SECTION I

The Book of the Dead Explained

不让一个人的心在冥界被夺走的篇章。胜利的奥西里斯·阿尼说道：

Photo Credits

“回头吧，众神的使者啊！难道你来是为了带走我活着的心吗？但我活着的心不会给你。当我前进时，诸神听到了我的祭品，他们都在自己的位置上跪倒在地。”

Index

阿努比斯和心脏称重的细节。

SECTION I

埃及菲莱岛的伊西斯神庙。

The Book of the Dead Explained

不让阿蒙·赫特普的胜利之心被带到冥界的章节。死者说：

“Book of the Dead” is the title now commonly given to the great collection of funerary texts which the ancient Egyptian scribes composed for the benefit of the dead. These consist of spells and incantations, hymns and litanies, magical formulae and names, words of power and prayers, and they are found cut or painted on walls of pyramids and tombs, and painted on coffins and sarcophagi and rolls of papyri. The title “Book of the Dead” is somewhat unsatisfactory and misleading, for the texts neither form a connected work nor belong to one period; they are miscellaneous in character, and tell us nothing about the lives and works of the dead with whom they were buried. Moreover, the Egyptians possessed many funerary works that might rightly be called “Books of the Dead,” but none of them bore a name that could be translated by the title Book of the Dead. This title was given to the great collection of funerary texts in the first quarter of the nineteenth century by the pioneer Egyptologists, who possessed no exact knowledge of their contents. They were familiar with the rolls of papyrus inscribed in the hieroglyphic and the hieratic character, for copies of several had been published, but the texts in them were short and fragmentary. The publication of the Facsimile of the Papyrus of Peta-Amen-neb-nest-taui by M. Cadet in 1805 made a long hieroglyphic text and numerous colored vignettes available for study, and the French Egyptologists described it as a copy of the “Rituel Funéraire” of the ancient Egyptians. Among these was Champollion le Jeune, but later, on his return from Egypt, he and others called it “Le Livre des Morts,” “The Book of the Dead,” “Das Todtenbuch,” etc. These titles are merely translations of the name given by the Egyptian tomb-robbers to every roll of inscribed papyrus which they found with mummies, namely, “Kitâb-al-Mayyit,” “Book of the Dead Man,” or “Kitâb al-Mayyitun,” “Book of the Dead,” plural). These men knew nothing of the contents of such a roll, and all they meant to say was that it was “a dead man’s book,” and that it was found in his coffin with him.

“我的心与我同在，它永远不会被带走。我是心灵之主，心灵的杀手。我生活在正义和真理（Maat）中，我的存在也存在于其中。我是荷鲁斯，居住在心灵中，居住在身体中。我生活在我的话语中，我的心存在。不要让我的心被夺走，不要让它受伤，不要让我受到伤害或伤害，因为它已经从我身上被夺走。让我的存在存在于我父亲塞布的身体里，存在于我母亲努特的身体里。我没有做过众神所憎恶的事情；不要让我在那里遭受失败，[而是让我]胜利。”

King Tutankhamun’s coffin on display in Cairo, Egypt.

红玉髓之心篇章。胜利的奥西里斯·阿尼说道：

The objects found in the graves of the predynastic Egyptians, i.e., vessels of food, flint knives and other weapons, etc., prove that these early dwellers in the Nile Valley believed in some kind of a future existence. But as the art of writing was unknown to them, their graves contain no inscriptions, and we can only infer from texts of the dynastic period what their ideas about the Other World were. It is clear that they did not consider it of great importance to preserve the dead body in as complete and perfect state as possible, for in many of their graves the heads, hands and feet have been found severed from the trunks and lying at some distance from them. On the other hand, the dynastic Egyptians, either as the result of a difference in religious belief or under the influence of invaders who had settled in their country, attached supreme importance to the preservation and integrity of the dead body, and they adopted every means known to them to prevent its dismemberment and decay. They cleansed it and embalmed it with drugs, spices and balsams; they anointed it with aromatic oils and preservative fluids; they swathed it in hundreds of yards of linen bandages; and then they sealed it up in a coffin or sarcophagus, which they laid in a chamber hewn in the bowels of the mountain. All these things were done to protect the physical body against damp, dry rot and decay, and against the attacks of moth, beetles, worms and wild animals. But these were not the only enemies of the dead against which precautions had to be taken, for both the mummified body and the spiritual elements which had inhabited it upon earth had to be protected from a multitude of devils and fiends, and from the powers of darkness generally. These powers of evil had hideous and terrifying shapes and forms, and their haunts were well known, for they infested the region through which the road of the dead lay when passing from this world to the Kingdom of Osiris. The “great gods” were afraid of them, and were obliged to protect themselves by the use of spells and magical names, and words of power, which were composed and written down by Thoth. In fact it was believed in very early times in Egypt that Ra the Sun-god owed his continued existence to the possession of a secret name with which Thoth had provided him. And each morning the rising sun was menaced by a fearful monster called Aapep, which lay hidden under the place of sunrise waiting to swallow up the solar disk. It was impossible, even for the Sun-god, to destroy this “Great Devil,” but by reciting each morning the powerful spell with which Thoth had provided him he was able to paralyze all Aapep’s limbs and to rise upon this world. Since then the “great gods,” even though benevolently disposed towards them, were not able to deliver the dead from the devils that lived upon the “bodies, souls, spirits, shadows and hearts of the dead,” the Egyptians decided to invoke the aid of Thoth on behalf of their dead and to place them under the protection of his almighty spells. Inspired by Thoth, the theologians of ancient Egypt composed a large number of funerary texts which were certainly in general use under the IVth dynasty (about 3700 B.C.), and were probably well known under the Ist dynasty, and throughout the whole period of dynastic history Thoth was regarded as the author of the Book of the Dead.

“我是贝努，是拉的灵魂，是图阿特（冥界）诸神的向导。他们的神圣灵魂来到人间，执行他们的神祇的意志；因此，让奥西里斯·阿尼的灵魂来到人间，执行他的神祇的意志吧。”

Papyrus of the Book of the Dead of Hori, circa 1969–1945 B.C., New Kingdom.

不让一个人的心在地狱中被驱离的章节。胜利的奥西里斯·奥夫-安克，胜利的谢里特-阿姆苏之子，说道：

The spells and other texts which were written by Thoth for the benefit of the dead, and are directly connected with him, were called, according to documents written under the XIth and XVIIIth dynasties, “Chapters of the Coming Forth by (or, into) the Day.” One rubric in the Papyrus of Nu (Brit. Mus. No. 10477) states that the text of the work called “PER-T EM HRU,” i.e., “Coming Forth (or, into) the Day,” was discovered by a high official in the foundations of a shrine of the god Hennu during the reign of Semti, or Hesepti, a king of the Ist dynasty. Another rubric in the same papyrus says that the text was cut upon the alabaster plinth of a statue of Menkaura (Mycerinus), a king of the IVth dynasty, and that the letters were inlaid with lapis-lazuli. The plinth was found by Prince Herutataf, a son of King Khufu (Cheops), who carried it off to his king and exhibited it as a “most wonderful” thing. This composition was greatly reverenced, for it “would make a man victorious upon earth and in the Other World; it would ensure him a safe and free passage through the Tuat (Under World); it would allow him to go in and to go out, and to take at any time any form he pleased; it would make his soul to flourish, and would prevent him from dying the [second] death.” For the deceased to receive the full benefit of this text it had to be recited by a man “who was ceremonially pure, who had not eaten fish or meat, and had not consorted with women.” On coffins of the XIth dynasty and on papyri of the XVIIIth dynasty, we find two versions of the PER-T EM HRU, one long and one short. As the title of the shorter version states that it is the “Chapters of the PER-T EM HRU in a single chapter,” it is clear that this work, even under the IVth dynasty, contained many “Chapters,” and that a much abbreviated form of the work was also current at the same period. The rubric that attributes the “finding” of the Chapter to Herutataf associates it with Khemenu, i.e., Hermopolis, and indicates that Thoth, the god of this city, was its author.

“我的心，我的母亲；我的心，我的母亲！我存在于尘世的心。愿审判中无人能与我作对；愿在君王面前无人能与我作对；愿在诸神面前无人能与我作对；愿在伟大的神、阿蒙特之主面前无人能与我分离。向你致敬，啊，奥西里斯·肯特·阿蒙特之心！向你致敬，啊，我的缰绳！向你致敬，啊，居住在神圣云层中的诸神，因你的权杖而备受尊崇（或神圣）！为奥西里斯·奥夫·安克说出美好的话，让他在涅赫布卡面前兴旺发达。看啊，尽管我与大地相连，并位于天堂的最深处，但让我留在地球上，不会死于阿蒙特，让我永远成为其中的库。”

The work PER-T EM HRU received many additions in the course of centuries, and at length, under the XVIIIth dynasty, it contained about 190 distinct compositions, or “Chapters.” The original forms of many of these are to be found in the “Pyramid Texts” (i.e., the funerary compositions cut on the walls of the chambers and corridors of the pyramids of Kings Unas, Teta, Pepi I Meri-Ra, Merenra and Pepi II at Sakkârah), which were written under the Vth and VIth dynasties. The forms which many other chapters had under the XIth and XIIth dynasties are well represented by the texts painted on the coffins of Amamu, Sen, and Guatep in the British Museum (Nos. 6654, 30839, 30841), but it is possible that both these and the so-called “Pyramid Texts” all belonged to the work PER-T EM HRU, and are extracts from it. The “Pyramid Texts” have no illustrations, but a few of the texts on the coffins of the XIth and XIIth dynasties have colored vignettes, e.g., those which refer to the region to be traversed by the deceased on his way to the Other World, and the Islands of the Blessed or the Elysian Fields. On the upper margins of the insides of such coffins there are frequently given two or more rows of colored drawings of the offerings which under the Vth dynasty were presented to the deceased or his statue during the celebration of the service of “Opening the Mouth” and the performance of the ceremonies of “The Liturgy of Funerary Offerings.” Under the XVIIIth dynasty, when the use of large rectangular coffins and sarcophagi fell somewhat into disuse, the scribes began to write collections of Chapters from the PER-T EM HRU on rolls of papyri instead of on coffins. At first the texts were written in hieroglyphs, the greater number of them being in black ink, and an attempt was made to illustrate each text by a vignette drawn in black outline. The finest known example of such a codex is the Papyrus of Nebseni (Brit. Mus. No. 9900), which is 77 feet 7 1/2 inches in length and 1 foot 1 1/2 inches in breadth. Early in the XVIIIth dynasty scribes began to write the titles of the Chapters, the rubrics, and the catchwords in red ink and the text in black, and it became customary to decorate the vignettes with colors, and toincrease their size and number. The oldest codex of this class is the Papyrus of Nu (Brit. Mus. No. 10477) which is 65 feet 3 1/2 inches in length, and 1 foot 1 1/2 inches in breadth. This and many other rolls were written by their owners for their own tombs, and in each roll both text and vignettes were, usually, the work of the same hand. Later, however, the scribe wrote the text only, and a skilled artist was employed to add the colored vignettes, for which spaces were marked out and left blank by the scribe. The finest example of this class of roll is the Papyrus of Ani (Brit. Mus., No. 10470). which is 78 feet in length and 1 foot 3 inches in breadth. In all papyri of this class the text is written in hieroglyphs, but under the XIXth and following dynasties many papyri are written throughout in the hieratic character; these usually lack vignettes, but have colored frontispieces.

应在一块玄武岩圣甲虫上诵读此章，圣甲虫应镶嵌在金质底座上，并应放置在已举行“开口”仪式和涂油仪式的人的心脏内。应通过魔法咒语诵读以下话语：“我的心，我的母亲；我的心，我的母亲！我的转变之心。”

Under the rule of the High Priests of Amen many changes were introduced into the contents of the papyri, and the arrangement of the texts and vignettes of the PER-T EM HRU was altered. The great confraternity of Amen-Ra, the “King of the Gods,” felt it to be necessary to emphasize the supremacy of their god, even in the Kingdom of Osiris, and they added many prayers, litanies and hymns to the Sun-god to every selection of the texts from the PER-T EM HRU that was copied on a roll of papyrus for funerary purposes. The greater number of the rolls of this period are short and contain only a few Chapters, e.g., the Papyrus of the Royal Mother Netchemet (Brit. Mus. No. 10541) and the Papyrus of Queen Netchemet (Brit. Mus. No. 10478). In some the text is very defective and carelessly written, but the colored vignettes are remarkable for their size and beauty; of this class of roll the finest example is the Papyrus of Anhai (Brit. Mus. No. 10472). The most interesting of all the rolls that were written during the rule of the Priest-Kings over Upper Egypt is the Papyrus of Princess Nesitanebtashru (Brit. Mus. No. 10554), now commonly known as the “Greenfield Papyrus.” It is the longest and widest funerary papyrus known, for it measures 123 feet by 1 foot 6 1/2 inches, and it contains more Chapters, Hymns, Litanies, Adorations and Homages to the gods than any other roll. The 87 Chapters from the PER-T EM HRU which it contains prove the princess’s devotion to the cult of Osiris, and the Hymns to Amen-Ra show that she was able to regard this god and Osiris not as rivals but as two aspects of the same god. She believed that the “hidden” creative power which was materialized in Amen was only another form of the power of procreation, renewed birth and resurrection which was typified by Osiris. The oldest copies of the PER-T EM HRU which we have on papyrus contain a few extracts from other ancient funerary works, such as the “Book of Opening the Mouth,” the “Liturgy of Funerary Offerings,” and the “Book of the Two Ways.” But under the rule of the Priest-Kings, the scribes incorporated with the Chapters of the PER-T EM HRU extracts from the “Book of Ami-Tuat” and the “Book of Gates,” and several of the vignettes and texts that are found on the walls of the royal tombs of Thebes.

不让宫廷总管、大臣努的心被驱逐到地狱的篇章。他说：

Little is known of the history of the PER-T EM HRU after the downfall of the priests of Amen, and during the period of the rule of the Nubians, but under the kings of the XXVIth dynasty, the book enjoyed a great vogue. Many funerary rolls were written both in hieroglyphs and hieratic, and were decorated with vignettes drawn in black outline; and about this time the scribes began to write funerary texts in the demotic character. But men no longer copied long selections from the PER-T EM HRU as they had done under the XVIIIth, XIXth and XXth dynasties, partly because the religious views of the Egyptians had undergone a great change, and partly because a number of Books of the Dead of a more popular character had appeared. The cult of Osiris was triumphant everywhere, and men preferred the hymns and litanies which dealt with his sufferings, death and resurrection to the compositions in which the absolute supremacy of Ra and his solar cycle of gods and goddesses was assumed or proclaimed. Thus, in the “Lamentations of Isis” and the “Festival Songs of Isis and Nephthys,” and the “Litanies of Seker,” and the “Book of Honouring Osiris,” etc., the central figure is Osiris, and he alone is regarded as the giver of everlasting life. The dead were no longer buried with large rolls of papyrus filled with Chapters of the PER-T EM HRU laid in their coffins, but with small sheets or strips of papyrus, on which were inscribed the above compositions, or the shorter texts of the “Book of Breathings,” or the “Book of Traversing Eternity,” or the “Book of May my name flourish,” or a part of the “Chapter of the Last Judgment.”

“哦，我的心，我的母亲；哦，我的心，我的母亲！哦，我心，我存在于世间。在审判之主面前，愿无物能与我作对；不要说我和我所做的事，‘他做了违背正义和真实的事情’；在伟大的神，阿蒙特之主面前，愿无物能与我作对。向你致敬，我的心！向你致敬，我的心！向你致敬，我的缰绳！向你致敬，你们这些居住在神圣云端的神，你们因你的权杖而高贵（或神圣）！你们要向拉说公平的话，让我在尼赫布卡面前兴旺发达。看着我，即使我与大地最深处结合在一起，也请让我留在大地上，不要让我死在阿蒙特，而是成为其中的一个库。”

Ancient Egyptian tradition asserts that the book PER-T EM HRU was used early in the Ist dynasty, and the papyri and coffins of the Roman Period afford evidence that the native Egyptians still accepted all the essential beliefs and doctrines contained in it. During the four thousand years of its existence many additions were made to it, but nothing of importance seems to have been taken away from it. In the space here available it is impossible to describe in detail the various Recensions of this work: (1) the Heliopolitan, (2) the Theban, and its various forms, and (3) the Saïte; but it is proposed to sketch briefly the main facts of the Egyptian religion which may be deduced from them generally, and especially from the Theban Recension, and to indicate the contents of the principal Chapters. No one papyrus can be cited as a final authority, for no payprus contains all the Chapters, 190 in number, of the Theban Recension, and in no two papyri are the selection and sequence of the Chapters identical, or is the treatment of the vignettes the same.

不让奥西里斯的心离开他的篇章，奥西里斯是所有神灵圣物记录员，胜利的阿尼，被驱逐到冥界。他说：

THOTH, THE AUTHOR OF THE BOOK OF THE DEAD

“我的心，我的母亲；我的心，我的母亲！我的心，我由此诞生！愿在我审判时，无人能与我作对；愿在君王（Tchatcha）面前，无人能与我作对；愿在保持天平的他面前，无人能与我分离！你是我的ka，是我身体内的居所；是编织和强化我四肢的克内穆神。愿你来到我们前往的幸福之地。愿构成人类生活条件的Shenit（即奥西里斯宫廷的神职人员）不要使我的名字臭名昭著。[愿它令我们满意，愿聆听令我们满意，愿我们在权衡话语时心怀喜悦。愿在伟大的神，阿蒙泰特之王面前，不要对我说出虚假的话。当你胜利崛起时，你将是多么伟大！]”

Thoth, in Egyptian “Tchehuti” or “Tehuti,” who has already been mentioned as the author of the texts that form the PER-T EM HRU, or Book of the Dead, was believed by the Egyptians to have been the heart and mind of the Creator, who was in very early times in Egypt called by the natives “Pautti,” and by foreigners “Ra.” Thoth was also the “tongue” of the Creator, and he at all times voiced the will of the great god, and spoke the words which commanded every being and thing in heaven and in earth to come into existence. His words were almighty and, once uttered, never remained without effect. He framed the laws by which heaven, earth and all the heavenly bodies are maintained; he ordered the courses of the sun, moon, and stars; he invented drawing, design and the arts; the letters of the alphabet and the art of writing; and the science of mathematics. At a very early period he was called the “scribe (or secretary) of the Great Company of the Gods,” and as he kept the celestial register of the words and deeds of men, he was regarded by many generations of Egyptians as the “Recording Angel.” He was the inventor of physical and moral Law and became the personification of JUSTICE; and as the Companies of the Gods of Heaven, and Earth, and the Other World appointed him to “weigh the words and deeds” of men. His verdicts were unalterable, and he became more powerful in the Other World than Osiris himself. Osiris owed his triumph over Set in the Great Judgment Hall of the Gods entirely to the skill of Thoth of the “wise mouth” as an Advocate, and to his influence with the gods in heaven. And every follower of Osiris relied upon the advocacy of Thoth to secure his acquittal on the Day of Judgment, and to procure for him an everlasting habitation in the Kingdom of Osiris.

击退鳄鱼

The Sphynx of Egypt.

[摘自《努氏纸莎草书》（大英博物馆藏第 10,477 号，第 5 页）。]

When Horus arrived at years of maturity, he set out to find Set and to wage war against his father’s murderer. At length they met and a fierce fight ensued, and though Set was defeated before he was finally hurled to the ground, he succeeded in tearing out the right eye of Horus and keeping it. Even after this fight, Set was able to persecute Isis, and Horus was powerless to prevent it until Thoth made Set give him the right eye of Horus which he had carried off. Thoth then brought the eye to Horus, and replaced it in his face, and restored sight to it by spitting upon it. Horus then sought out the body of Osiris in order to raise it up to life, and when he found it he untied the bandages so that Osiris might move his limbs and rise up. Under the direction of Thoth, Horus recited a series of formulas as he presented offerings to Osiris, and he and his sons and Anubis performed the ceremonies which opened the mouth, nostrils, eyes, and ears of Osiris. He embraced Osiris and so transferred to him his ka—i.e., his own living personality and virility—and gave him his eye which Thoth had rescued from Set and had replaced in his face. As soon as Osiris had eaten the eye of Horus, he became endowed with a soul and vital power, and recovered thereby the complete use of all his mental faculties, which death had suspended. Straightway he rose up from his bier and became the Lord of the Dead and King of the Under World. Osiris became the type and symbol of resurrection among the Egyptians of all periods, because he was a god who had been originally a mortal and had risen from the dead.

电视这是击退鳄鱼的篇章，鳄鱼前来夺走宫殿看守人努的护身符。大臣胜利了，宫殿看守人的儿子，阿蒙·赫特普，胜利了，在地下世界。他说：

But before Osiris became King of the Under World, he suffered further persecution from Set. Piecing together a number of disconnected hints and brief statements in the texts, it seems pretty clear either that Osiris appealed to the “Great Gods” to take notice that Set had murdered him, or that Set brought a series of charges against Osiris. At all events the “Great Gods” determined to investigate the matter. The Greater and the Lesser Companies of the Gods assembled in the celestial Anu, or Heliopolis, and ordered Osiris to stand up and defend himself against the charges brought against him by Set. Isis and Nephthys brought him before the gods, and Horus, “the avenger of his father,” came to watch the case on behalf of his father, Osiris. Thoth appeared in the Hall of Judgment in his official capacity as “scribe,” i.e., secretary to the gods, and the hearing of the evidence began. Set seems to have pleaded his own cause, and to have repeated the charges which he had made against Osiris. The defence of Osiris was undertaken by Thoth, who proved to the gods that the charges brought against Osiris by Set were unfounded, that the statements of Set were lies, and that, therefore, Set was a liar. The gods accepted Thoth’s proof of the innocence of Osiris and the guilt of Set, and ordered that Osiris was to be considered a Great God and to have rule over the Kingdom of the Under World, and that Set was to be punished. Thoth convinced them that Osiris was “MAA KHERU,” “true of word,” i.e., that he had spoken the truth when he gave his evidence, and in texts of all periods Thoth is frequently described as S-MAA KHERU ASAR, i.e., he who proved Osiris to be “true of word.” As for Set the Liar, he was seized by the ministers of the Great Gods, who threw him down on his hands and face and made Osiris mount upon his back as a mark of his victory and superiority. After this, Set was bound with cords like a beast for sacrifice, and in the presence of Thoth was hacked in pieces.

“你回来，回来，你回来，你这个鳄鱼恶魔苏伊；你别想靠近我，因为我靠我身上的魔法词活着。我不会向伟大的神说出你的名字，他会带你去见那两个神圣的使者；一个叫贝蒂，另一个叫‘赫拉肯-恩-玛特’。天堂有权控制它的季节，魔法词有权控制它所拥有的东西，因此让我的嘴巴有权控制其中的魔法词。我的门牙就像燧石刀，我的下颌牙齿就像图特夫的诺姆。你用你的眼睛看着我的魔法词，向你致敬！你别把它们带走，你这个靠魔法词生活的鳄鱼！”

CHAPTER VI

尼罗河上的一条鳄鱼。

OSIRIS AS JUDGE OF THE DEAD AND KING OF THE UNDER WORLD

[在都灵纸莎草书（Lepsius，同上，Bl.16）中，本章添加了以下内容：]

When Set was destroyed, Osiris departed from this world to the kingdom, which the gods had given him, and began to reign over the dead. He was absolute king of this realm, just as Ra the Sun-god was absolute king of the sky. This region of the dead, or Dead-land, is called “Tat,” or “Tuat,” but where the Egyptians thought it was situated is not quite clear. The original home of the cult of Osiris was in the Delta, in a city which in historic times was called Tetu by the Egyptians and Busiris by the Greeks, and it is reasonable to assume that the Tuat, over which Osiris ruled, was situated near thiws place. Wherever it was it was not underground, and it was not originally in the sky or even on its confines; but it was located on the borders of the visible world, in the Outer Darkness. The Tuat was not a place of happiness, judging from the description of it in the PER-T EM HRU, or Book of the Dead. When Ani the scribe arrived there he said, “What is this to which I have come? There is neither water nor air here; its depth is unfathomable; it is as dark as the darkest night; and men wander about here helplessly. A man cannot live here and be satisfied, and he cannot gratify the cravings of affection” (Chapter CLXXV). In the Tuat there was neither tree nor plant, for it was the “land where nothing grew”; and in primitive times it was a region of destruction and death, a place where the dead rotted and decayed, a place of abomination, horror, terror and annihilation. But in very early times, certainly in the Neolithic Period, the Egyptians believed in some kind of a future life, and they dimly conceived that the attainment of that life might possibly depend upon the manner of life which those who hoped to enjoy it led here. The Egyptians “hated death and loved life,” and when the belief gained ground among them that Osiris, the God of the Dead, had himself risen from the dead, had been acquitted by the gods of heaven after a searching trial, and had the power to “make men and women to be born again” and “to renew life”—because of his truth and righteousness—they came to regard him as the Judge as well as the God of the Dead. As time went on, and moral and religious ideas developed among the Egyptians, it became certain to them that only those who had satisfied Osiris as to their truth-speaking and honest dealing upon earth could hope for admission into his kingdom.

阿努比斯和蛇。

A statute of the family of Osiris, from the Louvre.

“我是田野里的王子。我，就是我，就是奥西里斯，在大屠杀之日，将他的父亲塞布和他的母亲努特关在里面。我的父亲是塞布，我的母亲是努特。我是荷鲁斯，拉的长子，我被加冕。我是清算之日的安普（阿努比斯）。我，就是我，就是奥西里斯，进去宣告写下来的祭品的王子。我是奥西里斯之门的守护者，就是我。我来了，我变得光荣（或成为Khu），我已被清算，我强大，我来了，我为自己报仇。我坐在奥西里斯的产房里，我和他一起出生，我和他一起重获青春。我抓住了奥西里斯的大腿，并用它打开了诸神的嘴，我坐在他所坐的地方，写下了使心脏坚强的东西的数量，数千块面包，数千瓶啤酒，它们都在他父亲奥西里斯的祭坛上，还有豺狼、狼、牛、红鸡、鹅和鸭子。荷鲁斯取消了托特的祭祀。我在上层地区担任祭司，并在那​​里写下使心脏坚强的东西。我在塔图王子的祭坛上献祭（或有人向我献祭），我的存在源于向他献上的祭品。我抓住他的头，嗅着东方的风，从而抓住了西方的微风……我绕着天堂的四个角落行走；我伸出手去抓住吹拂在它头发上的南风。请赐予我空气，让它们进入尊贵的众生和那些吃面包的人中间。”

Papyrus of Ani. From left to right: gates and entrances to hell; Ani and his wife; God Iunmutef, the god of the fertility.

阿努比斯正在照顾森内德杰姆的木乃伊。

When the power of Osiris became predominant in the Under World, and his fame as a just and righteous judge became well established among the natives of Lower and Upper Egypt, it was universally believed that after death all men would appear before him in his dread Hall of Judgment to receive their reward or their sentence of doom. The writers of the Pyramid Texts, more than fifty-five centuries ago, dreamed of a time when heaven and earth and men did not exist, when the gods had not yet been born, when death had not been created, and when anger, speech (?), cursing and rebellion were unknown. But that time was very remote, and long before the great fight took place between Horus and Set, when the former lost his eye and the latter was wounded in a vital part of his body. Meanwhile, death had come into the world, and since the religion of Osiris gave man a hope of escape from death, and the promise of everlasting life of the peculiar kind that appealed to the great mass of the Egyptian people, the spread of the cult of Osiris and its ultimate triumph over all forms of religion in Egypt were assured. Under the early dynasties the priesthood of Anu (the On of the Bible) strove to make their Sun-god Ra pre-eminent in Egypt, but the cult of this god never appealed to the people as a whole. It was embraced by the pharaohs, their high officials, some of the nobles, and the official priesthood, but the reward which its doctrine offered was not popular with the materialistic Egyptians. A life passed in the Boat of Ra with the gods, being arrayed in light and fed upon light, made no appeal to the ordinary folk, since Osiris offered them as a reward a life in the Field of Reeds, the Field of Offerings of Food, and the Field of the Grasshoppers, and everlasting existence in a transmuted and beautified body among the resurrected bodies of father and mother, wife and children, kinsfolk and friends.

如果这一章被 [死者] 知晓，他将在白天出现，他将站起来在地球上与活人一起行走，他将永远不会失败和终结，永远，永远，永远不会。

But, as according to the cult of Ra, the wicked, the rebels, and the blasphemers of the Sun-god suffered swift and final punishment, so also all those who had sinned against the stern moral Law of Osiris, and who had failed to satisfy its demands, paid the penalty without delay. The Judgment of Ra was held at sunrise, and the wicked were thrown into deep pits filled with fire, and their bodies, souls, shadows and hearts were consumed forthwith. The Judgment of Osiris took place near Abydos, probably at midnight, and a decree of swift annihilation was passed by him on the damned. Their heads were cut off by the headsman of Osiris, who was called Shesmu, and their bodies dismembered and destroyed in pits of fire. There was no eternal punishment for men, for the wicked were annihilated quickly and completely; but inasmuch as Osiris sat in judgment and doomed the wicked to destruction daily, the infliction of punishment never ceased.

击退前来夺走冥界Khu魔法话语的鳄鱼的篇章。奥西里斯·奥夫·安克得意洋洋地说道：

The oldest religious texts suggest that the Egyptians always associated the Last Judgment with the weighing of the heart in a pair of scales, and in the illustrated papyri of the Book of the Dead great prominence is always given to the vignettes in which this weighing is being carried out. The heart, ab, was taken as the symbol of all the emotions, desires, and passions, both good and evil, and out of it proceeded the issues of life. It was intimately connected with the ka—the double or personality of a man—and several short spells in the book PER-T EM HRU were composed to ensure its preservation (Chapters XXVI–XXXB). The great Chapter of the Judgment of Osiris, the CXXVth, is divided into three parts, which are sometimes (as in the Papyrus of Ani) prefaced by a Hymn to Osiris. The first part contains the following, which was said by the deceased when he entered the Hall of Maati, in which Osiris sat in judgment:

“大能者倒在了原地，或者（正如其他人所说）倒在了肚子上，但众神接住了他，并将他扶了起来。[我的]灵魂来了，它和它的父亲说话了，大能者将它从这八只鳄鱼的手中救了出来。我知道它们的名字和它们赖以生存的东西，我就是那个将他的父亲从它们手中救出来的人。”

“Homage to thee, O Great God, Lord of Maati, I have come to thee, O my Lord, that I may behold thy beneficence. I know thee, and I know thy name, and the names of the Forty-Two who live with thee in the Hall of Maati, who keep ward over sinners, and feed upon their blood on the day of estimating characters before Un-Nefer...Behold, I have come to thee, and I have brought maat (i.e., truth, integrity) to thee. I have destroyed sin for thee. I have not sinned against men. I have not oppressed [my] kinsfolk. I have done no wrong in the place of truth. I have not known worthless folk. I have not wrought evil. I have not defrauded the oppressed one of his goods. I have not done the things that the gods abominate. I have not vilified a servant to his master. I have not caused pain. I have not let any man hunger. I have made no one to weep. I have not committed murder. I have not commanded any to commit murder for me. I have inflicted pain on no man. I have not defrauded the temples of their oblations. I have not purloined the cakes of the gods. I have not stolen the offerings to the spirits (i.e., the dead). I have not committed fornication. I have not polluted myself in the holy places of the god of my city. I have not diminished from the bushel. I did not take from or add to the acre-measure. I did not encroach on the fields [of others]. I have not added to the weights of the scales. I have not misread the pointer of the scales. I have not taken milk from the mouths of children. I have not driven cattle from their pastures. I have not snared the birds of the gods. I have not caught fish with fish of their kind. I have not stopped water [when it should flow]. I have not cut the dam of a canal. I have not extinguished a fire when it should burn. I have not altered the times of the chosen meat offerings. I have not turned away the cattle [intended for] offerings. I have not repulsed the god at his appearances. I am pure. I am pure. I am pure. I am pure....”

“回来吧，哦，居住在西方的鳄鱼，你生活在永不停歇的星星上，因为我的肚子里有你厌恶的东西，哦，你吃了奥西里斯的额头。我已定。”

The sarcophagus burial chamber from the tomb of King Tutankhamun, Valley of the Kings, Egypt.

“回来吧，居住在西方的鳄鱼，因为蛇魔纳乌就在我的肚子里，我会把他交给你；不要让你的火焰伤害我。”

Banquet guests of the funeral of Ramose, a governor of Thebes during the kingdom of Amenhotep III, from the Tomb of Ramose, Dayr al-Bahri, Valley of the Nobles.

“退后吧，住在东方的鳄鱼，以吃自己排泄物的人为食，因为我的肚子里有令你厌恶的东西；我前进，我是奥西里斯。”

In the second part of Chapter CXXV, Osiris is seen seated at one end of the Hall of Maati accompanied by the two goddesses of Law and Truth, and the Forty-Two gods who are there to assist him. Each of the Forty-Two gods represents one of the nomes of Egypt and has a symbolic name. When the deceased had repeated the magical names of the doors of the Hall, he entered it and saw these gods arranged in two rows, twenty-one on each side of the Hall. At the end, near Osiris, were the Great Scales, under the charge of Anpu (Anubis), and the monster Amemit, the Eater of the Dead, i.e., of the hearts of the wicked who were condemned in the Judgment of Osiris. The deceased advanced along the Hall and, addressing each of the Forty-Two gods by his name, declared that he had not committed a certain sin, thus:

“回来吧，居住在东方的鳄鱼，蛇魔纳乌就在我的肚子里，我会把他交给你；不要让你的火焰伤害我。”

“O Usekh-nemmit, comer forth from Anu, I have not committed sin.

“退后吧，住在南方的鳄鱼，以污秽、废物和泥土为食，因为我的肚子里有你厌恶的东西；火焰不会落在你的手上吗？我是九月。”

O Fenti, comer forth from Khemenu, I have not robbed.

“回来吧，住在南方的鳄鱼，因为我的魅力，我很安全；我的拳头在花丛中，我不会把它给你。”

O Neha-hau, comer forth from Re-stau, I have not killed men.

“回来吧，住在北方的鳄鱼，你在几个小时内吃了祭品，因为你所憎恶的东西就在我的肚子里；不要让你的毒液滴到我的头上，因为我是 Tem。”

O Neba, comer forth in retreating, I have not plundered the property of God.

“回来吧，北方的鳄鱼，因为女神塞尔凯特在我的肚子里，而我还没有把她生出来。我是乌阿奇玛蒂（或梅尔蒂）。”

O Set-qesu, comer forth from Hensu, I have not lied.

埃及卢克索麦地那哈布图特摩斯一世第二宫廷的画廊。

O Uammti, comer forth from Khebt, I have not defiled any man’s wife.

在古埃及，尼罗河上的鳄鱼既是强大的象征，又是一种危险。

O Maa-anuf, comer forth from Per-Menu, I have not defiled myself.

“被创造的事物都在我的掌心，而那些尚未诞生的事物都在我的身体里。拉啊，我被你的魔力话语所覆盖，这些话语在我上方的天堂和下方的地球。我在我的父亲乌尔（即强大的神）的住所中获得了权力、高贵和充满呼吸的喉咙，他为我提供了美丽的阿蒙特，它可以毁灭活着的男人和女人；但它的神圣主宰是强大的，他每天都在遭受虚弱的折磨，”或者（如其他人所说）“双倍的疲惫。我的脸是敞开的，我的心是安放在它的座位上的，蛇形的王冠每天都在我身上。我是拉，我是他的保护者，没有什么能将我打倒在地。”

O Tem-Sep, comer forth from Tetu, I have not cursed the king.

驱逐蛇（或虫）的篇章。宫廷总管、大臣努得意洋洋地说：

Egyptian mummy in an open casket.

“万岁，你这个毒蛇雷雷克，别往这边来。看，塞布和舒。现在站着别动，你会吃掉那只拉神所憎恶的老鼠，你会咬碎那只肮脏的猫的骨头。”

The names of most of the Forty-Two gods are not ancient, but were invented by the priests probably about the same time as the names in the Book of Him that is in the Tuat and the Book of Gates, i.e., between the XIIth and the XVIIIth dynasties. Their artificial character is shown by their meanings. Thus Usekh-nemmit means “He of the long strides”; Fenti means “He of the Nose”; Neha-hau means “Stinking-members”; Set-qesu means “Breaker of bones,” etc. The early Egyptologists called the second part of the CXXVth Chapter the “Negative Confession,” and it is generally known by this somewhat inexact title to this day.

不让胜利的奥西里斯·努在冥界被蛇（或虫）咬伤的章节。他说：

In great papyri of the Book of the Dead such as those of Nebseni, Nu, Ani, Hunefer, etc., the Last Judgment, or the “Great Reckoning,” is made the most prominent scene in the whole work, and the vignette in which it is depicted is several feet long. The most complete form of it is given in the Papyrus of Ani, and may be thus described: At one end of the Hall of Maati Osiris is seated on a throne within a shrine made in the form of a funerary coffer; behind him stand Isis and Nephthys. Along one side of the Hall are seated the gods Harmachis, Tem, Shu, Tefnut, Geb, Nut, Isis and Nephthys, Horus, Hathor, Hu and Saa, who are to serve as the divine jury; these formed the “Great Company of the Gods” of Anu (Heliopolis). By these stands the Great Balance, and on its pillar sits the dog-headed ape Astes, or Astenu, the associate of Thoth. The pointer of the Balance is in the charge of Anpu. Behind Anpu are Thoth the scribe of the gods, and the monster Amemit, with the head of a crocodile, the forepaws and shoulders of a lion, and the hindquarters of a hippopotamus; the duty of the last-named was to eat up the hearts that were light in the balance. On the other side of the Balance, Ani, accompanied by his wife, is seen standing with head bent low in adoration, and between him and the Balance stand the two goddesses who nurse and rear children, Meskhenet and Rennet, Ani’s soul, in the form of a man-headed hawk, a portion of his body, and his luck Shai. Since the heart was considered to be the seat of all will, emotion, feeling, reason and intelligence, Ani’s heart is seen in one pan of the Balance, and in the other is the feather, symbolic of truth and righteousness. Whilst his heart was in the Balance, Ani, repeating the words of Chapter XXXB of the Book of the Dead, addressed it, saying, “My heart of my mother! My heart of my mother! My heart of my being! Make no stand against me when testifying, thrust me not back before the Tchatchaut (i.e., the overseers of Osiris), and make no failure in respect of me before the Master of the Balance. Thou art my Ka, the dweller in my body, uniting (?) and strengthening my members. Thou shalt come forth to the happiness to which we advance. Make not my name to stink with the officers [of Osiris] who made men, utter no lie against me before the Great God, the Lord of Amentt.”

“哦，蛇！我是照亮开启者（？）的火焰，数十万年，我是天普神的旗帜，”或者（如其他人所说）“幼苗和花朵的旗帜。离开我吧，因为我是神圣的马夫特。”

Then Thoth, the Judge of Truth, of the Great Company of the Gods who are in the presence of Osiris, saith to the gods, “Hearken ye to this word: In very truth the heart of Osiris hath been weighed, and his soul hath borne testimony concerning him; according to the Great Balance his case is truth (i.e., just). No wickedness hath been found in him. He did not filch offerings from the temples. He did not act crookedly, and he did not vilify folk when he was on earth.”

尼罗河鳄鱼的头骨。

And the Great Company of the Gods say to Thoth, who dwelleth in Khemenu (Hermopolis): “This that cometh forth from thy mouth of truth is confirmed (?) The Osiris, the scribe Ani, true of voice, hath testified. He hath not sinned and [his name] doth not stink before us; Amemit (i.e., the Eater of the Dead) shall not have the mastery over him. Let there be given unto him offerings of food and an appearance before Osiris, and an abiding homestead in the Field of Offerings as unto the Followers of Horus.”

不让胜利的宰相努被冥界的蛇吞噬的章节。他说：

In accordance with the command of the gods Ani passes from the Great Balance to the end of the Hall of Maati where Osiris is seated, and as he approaches the god Horus, the son of Isis, takes him by the hand and leads him forward, and standing before his father Osiris says, “I have come to thee, Un-Nefer, I have brought to thee the Osiris Ani. His heart is righteous [and] hath come forth from the Balance. It hath no sin before any god or any goddess. Thoth hath set down his judgment in writing, and the Company of the Gods have declared on his behalf that [his] evidence is very true. Let there be given unto him of the bread and beer which appear before Osiris. Let him be like the Followers of Horus for ever!” Next we see Ani kneeling in adoration before Osiris, and he says, “Behold, I am in thy presence, O Lord of Amentt. There is no sin in my body. I have not uttered a lie knowingly. [I have] no duplicity (?) Grant that I may be like the favoured (or rewarded) ones who are in thy train.” Under favour of Osiris Ani then became a sahu, or “spirit-body,” and in this form passed into the Kingdom of Osiris.

“向神舒致敬！看啊，塔图！看啊，舒！向塔图致敬！[舒] 戴着女神哈索尔的头饰。他们哺育着奥西里斯。看啊，这个双重存在正要吃掉我！我下了船，离开（？），蛇魔塞克塞克从我身边经过。看啊，萨姆和阿奎特的花被看守着（？）。这个存在是奥西里斯，他为他的坟墓祈求。神圣王子的眼睛垂下，他为你做了应做的赔偿；[他] 根据对[人类] 状态和条件的决定，给予[你] 一份正义和真理。”

CHAPTER VIII

驱逐阿普沙伊特的篇章。大臣奥西里斯·努得意洋洋地说：

Papyrus of the Book of the Dead, from the Ptolemaic Period, 4th to 1st centuries B.C.

“离开我吧，你这嘴唇紧咬的人，我是佩什努之主克内穆，我将诸神的话语带给拉神，我将我的信息报告给拉神的主宰者。”

Troops of funerary servant figures in the name of Neferibreheb, Memphis, Egypt, 500 B.C. An ushabti (also called shabti, shawabti, or, plural, ushabtiu) was a funerary figurine used in ancient Egypt that served the deceased in the afterlife.

驱逐两位梅尔蒂女神的章节。大臣努得意洋洋地说：

A SHORT DESCRIPTION OF THE “DOORS,” OR CHAPTERS OF THE BOOK OF THE DEAD

“向你们致敬，两位雷克特女神，两位姐妹，两位梅尔特女神，我给你们带来了有关我的魔法话语的信息。我从塞克特船上闪耀，我是奥西里斯之子荷鲁斯，我来见我的父亲奥西里斯。”

All the great papyri of the Book of the Dead begin with a Hymn to Ra, who from the period of the IVth dynasty was the “King of the Gods” of Egypt. His cult was finally “established” under the Vth dynasty when the king of Egypt began to call himself in official documents and monuments “Son of the Sun,” Sa Ra. This Hymn is supposed to be sung by the deceased, who says:

这是在阴间靠空气生活的篇章。文士涅布塞尼，受人尊敬的君主，说道：

The subject matter of the above extract is treated at greater length in Chapter XV, which contains a long Hymn to Ra at his rising, or Amen-Ra, or Ra united to other solar gods, e.g., Horus and Khepera, and a short Hymn to Ra at his setting. In the latter the welcome which Ra receives from the dwellers in Amentt (i.e., the Hidden Place, like the Greek “Hades”) is emphasized thus:

“[我是神 Tem]，从 Nu 出来，进入水深渊。我已用我的话语，将我的居所 Amentet 和命令传达给 [ Khu s]，他们的住所是隐藏的，Khu s 和双狮神。我环游四方，在 Khepera 的船上唱着欢乐的赞美诗。我在那里吃饭，在那里获得力量，在那里通过 [那里的] 微风生活。我是 Ra 船上的向导，他为我开辟了一条道路；他为我开辟了一条通过神 Seb 之门的通道。我已抓住并带走了那些生活在神 Ur（即强大的神）怀抱中的人；我是那些生活在他们的神殿中的人的向导，这两个兄弟神 Horus 和 Set；我带着那些高贵的人。我进去又出来，我的喉咙没有被割断；我进入玛特之船，我穿过那些住在阿特之船上的人，他们追随拉，在他的地平线上靠近他。我死后一天天地活着，我甚至像双狮神一样坚强。我活着，死后我被解救，我是抄写员涅布塞尼，虔诚之主，充满大地，像绿宝石母百合一样出现，是两地之神赫特普的化身。”

“All the beautified dead (Aakhu) in the Tuat receive him in the horizon of Amentt. They shout praises of him in his form of Tem (i.e., the setting sun). Thou didst rise and put on strength, and thou settest, a living being, and thy glories are in Amentt. The gods of Amentt rejoice in thy beauties (or beneficence). The hidden ones worship thee, the aged ones bring thee offerings and protect thee. The Souls of Amentt cry out, and when they meet thy Majesty (Life, Strength, Health be to thee!) they shout ‘Hail! Hail!’ The lords of the mansions of the Tuat stretch out their hands to thee from their abodes, and they cry to thee, and they follow in thy bright train, and the hearts of the lords of the Tuat rejoice when thou sendest thy light into Amentt. Their eyes follow thee, they press forward to see thee, and their hearts rejoice at the sight of thy face. Thou hearkenest to the petitions of those who are in their tombs, thou dispellest their helplessness and drivest away evil from them. Thou givest breath to their nostrils. Thou art greatly feared, thy form is majestic, and very greatly art thou beloved by those who dwell in the Other World.”

阿努比斯与蛇搏斗，荷鲁斯在一旁观看。

The Introductory Hymn to Ra is followed by a Hymn to Osiris, in which the deceased says:

阴间空气生活的篇章。努，宫廷总管，总宰相，胜利者，宫廷总管的儿子，总宰相，胜利者阿蒙赫特普，说道：

Model of a granary from the Mortuary Temple of Mentuhotep II at Deir el-Bahari, Naville Tomb No. 3.

“我是双狮神，是哈克布提（？）的拉和泰姆的长子，[诸神]居住在他们的神圣居所中。那些居住在神圣居所的人已成为我的向导，他们在天空的水深渊中旋转，在泰姆之船的路径旁为我开辟道路。我站在拉之船的木材（？）上，向有知识的众生朗诵他的法令，向喉咙发臭的人传达他的话语。我在黄昏时释放了我的神圣祖先。我闭上嘴巴，像活人一样进食。我在塔图中拥有生命，死后我像拉一样日复一日地活着。”

Chapter I was recited by the priest who accompanied the mummy to the tomb and performed the burial ceremonies there. In it the priest (kher heb) assumed the character of Thoth and promised the deceased to do for him all that he had done for Osiris in days of old. Chapter IB gave the sahu, or “spirit-body,” power to enter the Tuat immediately after the burial of the material body, and delivered it from the Nine Worms that lived on the dead. Chapters II–IV are short spells written to give the deceased power to revisit the earth, to join the gods, and to travel about the sky. Chapters V and VI provided for the performance of agricultural labours in the Other World. The text of Chapter VI was cut on figures made of stone, wood, etc. (ushabtiu), which were placed in the tomb, and when the deceased recited it, these figures became alive and did everything he wished. The shabti figure took the place of the human funerary sacrifice which was common all over Egypt before the general adoption of the cult of Osiris under the XIIth dynasty. About 700 ushabtiu figures were found in the tomb of Seti I, and many of them are in the British Museum. Chapter VII is a spell to destroy the Great Serpent Aapep, the Arch-enemy of Horus the Elder, Ra, Osiris, Horus, son of Isis, and of every follower of Osiris. Chapters VIII and IX secured a passage for the deceased through the Tuat, and Chapters X and XI gave him power over the enemies he met there. Chapters XII and XIII gave him great freedom of movement in the Kingdom of Osiris. Chapter XIV is a prayer in which Osiris is entreated to put away any feeling of dissatisfaction that he may have for the deceased, who says, “Wash away my sins, Lord of Truth; destroy my transgressions, wickedness and iniquity, O God of Truth. May this god be at peace with me. Destroy the things that are obstacles between us. Give me peace, and remove all dissatisfaction from thy heart in respect of me.”

驱逐冥界毒蛇雷雷克的篇章。奥西里斯·麦斯·埃姆·奈特说道：

Wooden model of a high administrator counting his cattle from the XIth dynasty.

“退后，离开，从我身边撤退，啊，阿佩夫，撤退，否则你会淹死在努之池，那是你父亲命令你被屠杀的地方。离开拉的神圣出生地，那里有你的恐惧。我是拉，生活在他的恐惧之中。退后，恶魔，在他射出的光束前。拉推翻了你的话语，诸神让你转过脸去，山猫撕开了你的胸膛，蝎子给你戴上枷锁；玛特让你毁灭。那些挡路的人推翻了你；倒下离开吧，啊，阿佩夫，你这个拉的敌人！啊，你带着雷鸣般的雷云之声穿过天界东部，啊，拉，你一出现就打开了地平线的大门，阿佩普无助地沉没在你的裂痕之下。我已执行了你的旨意，啊，拉，我已执行了你的旨意；我已做了公平的事，我已做了公平的事，我为拉的和平而努力。啊，拉，我已使你的枷锁向前推进，阿佩普因你的紧绷而跌倒。南、北、西、东的诸神用锁链锁住他，用锁链束缚着他；神雷克斯推翻了他，神赫提特用锁链锁住了他。拉落下，拉落下；拉落下时很坚强。阿佩普已倒下，拉的敌人阿佩普已离去。你受到的惩罚比蝎子女神的毒刺还要重，她对你施加的惩罚是永恒的，她对你施加的惩罚是致命的。你永远无法享受爱情的快乐，你永远无法实现你的愿望，哦阿佩普，你这个拉神的敌人！他让你后退，哦你这个拉神的敌人；他看着你，让你后退！他刺穿你的头，划破你的脸，把你的头分成两半，在你的土地上被碾碎；你的骨头被打碎，你的四肢被砍断，神阿克尔判你有罪，哦阿佩普，你这个拉神的敌人！你的水手们为你记账，[拉啊，当你]前进时，你在那里休息，那里有向你献上的祭品[当你]前进时，[当你]向着神殿前进，你向神殿前进的进步是一次成功的进步；当你为我工作时，不要让任何邪恶的障碍从你的嘴里出来对付我。我是赛特，在天际释放风暴云和雷声，就像神 Netcheb-ab-f 一样。”

Ushabti from the Musée d’art et d’histoire de Genève, Switzerland.

阿佩普是古埃及神祇，代表混乱，因此是光明和玛特（秩序/真理）的对手。他在艺术作品中以巨蛇的形象出现。

Ushabti from the Louvre, France.

“‘万岁，’神 Tem 说道，‘拉的战士们，你们要坚强起来，因为我已经在神圣的君王面前击退了神 Nentcha。’‘万岁，’神 Seb 说道，‘让那些坐在 Khepera 船上的人坚定起来，走你们的路，握紧你们的战争武器。’‘万岁，’哈索尔说道，‘拿起你们的盔甲。’‘万岁，’Nut 说道，‘来击退神 Tcha，他追赶住在他的神殿里、独自上路的人，也就是 Neb-er-tcher，他是无法被击退的。’ “万岁，”那些成群结队、环绕绿松石池的诸神说道，“来吧，万能的神，我们赞美这位万能的神，我们将拯救这位居住在神圣神殿中的神，众神的队伍就是从他那里来的，让我们为他纪念，让我们赞美他，让我们在他面前朗诵赞美的话语。”“万岁，”努特向你的甜心说道。“万岁，”那些居住在诸神之中的神说道，“他来了，他找到了路，他在诸神之中俘虏了众神，他已经占有了女神努特，塞布站了起来。”万岁，你这个可怕的神，众神的队伍正在前进。哈索尔因恐惧而颤抖，拉战胜了阿佩普。”

Mummification began in the IInd dynasty (around 3400 B.C.). By the IVth dynasty (about 2600 B.C.) Egyptian embalmers began to perform mummification that we know today.

太阳神拉以大猫的形象杀死了蛇阿佩普。

Chapters XXXI–XLII were written to deliver the deceased from the Great Crocodile Sui, the Serpents Rerek and Seksek, and the Lynx with its deadly claws, the Beetle Apshait, the terrible Merti snake-goddesses, and a group of three particularly venomous serpents, Aapep a personification of Set the god of evil, the Eater of the Ass, and a series of beings who lived by slaughtering the souls of the dead. In Chapter XLII every member of the deceased is put under the protection of, or identified with, a god or goddess, e.g., the hair with Nu, the face with Aten (i.e., the solar disk), the eyes with Hathor, and the deceased exclaims triumphantly, “There is no member of my body which is not the member of a god.” Chapter XLIII contains a spell to prevent the decapitation of the deceased, who assumes in it the character of Osiris the Lord of Eternity. Chapter XLIV presents an ancient and mighty spell, the recital of which prevented the deceased from dying a second time. Chapters XLV and XLVI preserved the mummy of the deceased from decay, and Chapter XLVII prevented the removal of his seat or throne. Chapter L enabled the deceased to avoid the block of execution of the god Shesmu. Chapters LI–LIII provided the deceased with pure food and clean water from the table of the gods; he lived upon what they lived upon, and so became one with them. Chapters LIV–LXII gave the deceased power to obtain cool water from the Celestial Nile and the springs of waters of heaven, and being identified with Shu, the god of light and air, he was enabled to pass over all the earth at will. His life was that of the Egg of the “Great Cackler,” and the goddess Sesheta built a house for him in the Celestial Anu, or Heliopolis.

驱逐吃驴子的人的章节。胜利的奥西里斯·拉说道：

The colonnade of the Temple of Edfu, Egypt.

一、“回来吧，海，你这个不洁之人，你这个奥西里斯的憎恶！托特已经砍下了你的头，我已经对你做了众神对你在屠杀你这件事上所命令的一切事情。回来吧，你这个奥西里斯的憎恶，从奈什麦特船上回来……它正乘着顺风前进。你们都是神圣的，你们已经击倒了奥西里斯的敌人；塔乌尔的诸神欢呼雀跃。回来吧，你这个吃驴的人，你这个居住在地下世界的哈斯神的憎恶。我认识你，我认识你，我认识你，我认识你。你是谁？我是……”

A mummy bandage.

II。“在你的脸上（哦，恶魔），不要吞噬我，因为我是纯洁的，我与自然而然到来的时间同在。你不要来找我，你未经召唤而来，你的（到来时间）也无人知晓。我是你嘴巴的主宰，让你和你的欲望（？）回来吧。哈斯，荷鲁斯用他的石刀砍断了你的肢体，你和你的同伴一起被毁灭，你的弯曲（或居住地）被居住在佩和特普城的你的神灵的同伴摧毁。在那里杀死你的人是荷鲁斯之眼，我在你前进时将你赶走，我用我口中的风征服了你。你这犯罪的食客，你掠夺和毁坏的人，我没有犯下任何罪过；因此，请把我的调色板和那些带有敌意指控的文字交给我。在君王面前，我没有做错任何事，所以不要向我射出你的毒液。我给予，你按照我的命令拿走；不要抢走我，不要吃掉我，因为我是生命的主宰，是地平线的王子（生命、健康、力量！）。”

In ancient Egyptian literature, the Sekhet-Hetepu (or the Elysian Fields of the Egyptians) translates to the “Field of Offerings,” which is frequently mentioned and an envious place in the afterlife.

驱逐在地下世界进行的屠杀的章节。上埃及和下埃及神庙的抄写员和设计师内布塞尼，受到人们的崇敬，抄写员和艺术家塞纳的儿子，得意洋洋地说：

INTRODUCTION & FOREWORD

“万岁，泰姆，在双狮神、伟大的神面前，我已变得光辉（或成为Khu），因此请你为我打开塞布神的大门。我闻到居住在地下世界的伟大神的泥土气息（即我鞠躬让鼻子触到地面），我走向与地下世界生物一起居住的众神之群。万岁，你是贝塔城神圣之门的守护者，你是居住在阿蒙特的 [神] 奈提（？），我吃食物，我通过空气获得生命，神阿奇乌尔带我前往凯佩拉的巨船。我在黄昏时分与神圣的水手交谈，我进去，我出去，我看到了那里的生物；我把他抱起来，我对他说我要说的话，他的喉咙因缺氧而发臭。我活着，我被解救，躺在死亡中。万岁，你带来祭品和供品，伸出你的嘴，让祭品和供品的文字（或清单）靠近。你把正义和真理牢牢地安置在他们的宝座上，让你的文字靠近，让你的女神们出现在奥西里斯面前，他是强大的神，永恒的王子，他计算自己的年龄，倾听那些在岛屿（或池塘）中的人，他抬起右肩，审判神圣的王子，并派遣 [奥西里斯] 到居住在地下世界的伟大君主面前。”

INTRODUCTION (SELECTED FROM THE CHAPTERS OF COMING FORTH BY DAY BY E. A. WALLIS BUDGE)

古埃及人就曾栽培过无花果树。

The ancient Egyptian hymns and religious texts printed in the following pages form a representative collection of the various compositions which the Egyptians inscribed upon the walls of tombs, sarcophagi, coffins, funeral stelae, papyri, amulets, etc. to ensure the well-being of their dead in the world beyond the grave. They have been edited from papyri and other documents which were found chiefly at Thebes; and, taken together, they are generally known as the Theban Recension of the Book of the Dead, that is to say, the Recension of the great, national, funeral work, which was copied by the scribes for themselves and for Egyptian men and women of high rank and position from about 1600 B.C. Many of the ideas and beliefs embodied in these texts are coeval with Egyptian civilization, and the actual forms of some of the most interesting of these are identical with those which we now know to have existed in the Vth and Vlth dynasties, about 3500 B.C. The greater number of the texts here given belong to the group to which the Egyptians gave the name “Chapters of Coming Forth by Day”; the remainder are introductory hymns, supplementary extracts from ancient cognate works, rubrics [printed in capital letters in this edition], etc., which were believed to increase the well-being and happiness of the dead, to give them greater strength to resist the attacks of foes, and to withstand the powers of darkness and of the grave.

这是关于驱赶在苏坦-赫内举行的屠杀的章节。胜利的奥西里斯·努说道：

[Most of the Chapters of the Book of the Dead, hymns, etc., printed in this volume are edited from the following papyri. Some chapters are also taken from the Papyrus of Mes-em-neter; the Papyrus of Amen-hetep; the Tomb of Ramses IV; the Papyrus of Ptah-mes; the Papyrus of Paqrer; and the Papyrus of Ra.]

“哦，权杖之地！（字面意思是木头）哦，神圣的白色王冠！哦，船的停泊处！我是孩子，我是孩子，我是孩子，我是孩子。阿布乌尔，你日复一日地说：‘屠宰场已经准备好了，正如你所知道的，而你已经衰败了。’我是拉，那些赞美他的人的稳定者。我是阿塞树中的神结，双倍美丽，比昨天更加辉煌（说四遍）。我是拉，那些赞美他的人的稳定者。我是阿塞树中的神结，我的离开就是拉的离开。”

THE PAPYRUS OF NEBSENI

我的头发是努的头发。我的脸是圆盘的脸。我的眼睛是哈索尔的眼睛。我的耳朵是阿普阿特的耳朵。我的鼻子是肯蒂卡斯的鼻子。我的嘴唇是安普的嘴唇。我的牙齿是塞尔凯特的牙齿。我的脖子是神圣女神伊西斯的脖子。我的手是巴内布塔图的手。我的前臂是赛斯女神奈特的前臂。我的脊梁是苏蒂的脊梁。我的阴茎是奥西里斯的阴茎。我的缰绳是赫拉巴诸神的缰绳。我的胸膛是恐怖大能者的胸膛。我的腹部和背部是塞赫特的腹部和背部。我的臀部是荷鲁斯之眼的臀部。我的臀部和腿是努特的臀部和腿。我的脚是卜塔的脚。我的手指和腿骨是永生神的手指和腿骨。我身上的每个部位都属于某个神。托特神保护着我的整个身体，而我则是日复一日的拉。我的手臂不会被拖回来，没有人会用暴力抓住我的手。无论是人、神、圣洁的死者、已经消亡的人、古代的任何人、任何凡人或任何人类，都不会伤害我。我是那位走出来、前进的人，我的名字无人知晓。我是昨天，我的名字是数百万年的预言者。我走过，我走过神圣的天体法官的道路。我是永恒之主，我像神 Khepera 一样下达命令并进行审判。我是Ureret王冠的主人。我是居住在乌查特（和卵中，乌查特和卵中）的人，我被赋予与他们一起生活。我是居住在乌查特关闭时的人，我依靠它的力量而存在。我出现，我闪耀；我进入，我复活。我在乌查特中，我的座位在王座上，我坐在它前面的辉煌居所中。我是荷鲁斯，（我）穿越了数百万年。我已下达法令（建立）我的王座，我是它的统治者；事实上，我的嘴在言语和沉默中都保持着平衡。事实上，我的形式是颠倒的。我是 Un-nefer，从一个季节到另一个季节，我拥有的都在我体内；[我是]唯一的人，从唯一的人出发，在他的旅程中循环往复。我是居住在乌查特的人，任何形式或种类的邪恶之物都不会袭击我，任何邪恶之物、有害之物和灾难之事都不会降临到我身上。我打开天堂之门，我统治我的宝座，我为今天出生的婴儿开辟道路。我是（？）沿着昨日之路行进的孩子。今天，我是无数国家和民族的守护者。我保护你们数百万年，无论你们是天上的居民，还是地上的居民，还是南方、北方、东方或西方的居民，对我的敬畏都存在于你们的身体里。我是他眼中塑造的存在，我不会再死。我的时刻在你们的身体里，但我的形态在我居住的地方。我是不可知的，但红衣人将他们的脸转向我。我是揭开面纱的人。我无法找到 [神] 为我创造天堂、扩大地球范围并使其子孙后代壮大的时间；但它们失败了，没有 [再次] 团结起来。我的名字通过我对你们说的话与万物和 [人类] 口中的巨大邪恶区分开来。我是升起和发光的人，是墙壁中出现的墙壁，是来自唯一者的唯一者。没有一天过去，没有属于他的东西；过去，过去，过去，过去。我实在告诉你，我是来自努的嫩芽，我的母亲是努特。万岁，我的创造者，我是没有力量行走的人，是昨天之内的伟大结。我的力量在我手中。我自己不为人所知，但我是了解你的人。我无法被手握住，但我可以把你握在手中。万岁，蛋啊！万岁，蛋啊！我是活了数百万年的荷鲁斯，我的火焰照耀着你们，把你们的心带到我身边。我掌控着我的王座，我在这个季节前进，我开辟了一条道路，我把自己从一切邪恶中解救出来。我是一只狗头猿，有三掌两指高，没有胳膊也没有腿，住在赫特卡普塔（孟菲斯），我像住在赫特卡普塔的狗头猿一样出去。”

This papyrus was obtained by Burton at Memphis and was acquired by the Trustees of the British Museum at the sale of his collection in 1836. It measures 77 ft. 7 1/2 in. by 1 ft. 1 1/2 in. It is mounted under glass in thirty-three sheets, and bears the number 9,900. It is probably the oldest known papyrus inscribed with the Theban Recension of the Book of the Dead, and we cannot be far wrong in ascribing it to the first half of the period of the rule of the kings of the XVIIIth dynasty over Egypt, i. e., about 1600 B.C. The vignettes and text are in black ink throughout, and only the titles of the Chapters are given in red. The whole papyrus is most carefully written and is, it would seem, the work of Nebseni himself. As an authority for the text of the Theban Recension it takes very high rank, and the Chapters which Naville selected from it for his edition of the Book of the Dead form one third of the entire number which he has printed. The deceased Nebseni was by profession a scribe, and he held various offices connected with the architect and surveyor’s department attached to the Temple of Ptah at Memphis, and he was in the immediate service of “the lord of the two lands,” his king. His father and mother were called Thena and Mutrestha respectively; his wife’s name was Seneb or Senseneb. His two sons were called Amsu-mes and Ptah-mes, and his daughter Thent-Men-nefer. The Papyrus of Nebseni contains 77 Chapters, not reckoning duplicates and triplicates.

修女和瑙奈特。

A colossus of Rameses II in Abu Simbel, Egypt.

嗅闻空气和控制地下世界的水的篇章。宫殿的监督人、总宰相努得意洋洋地说：

This papyrus was found at Kurna, Thebes, and was acquired by the Trustees of the British Museum in 1890. It measures 65 ft. 3 1/2 in. by 1 ft. 1 1/2 in. It is mounted under glass in thirty sheets, and bears the number 10,477. It is, I believe, the oldest of the painted papyri inscribed with the Theban Recension of the Book of the Dead, and it may, with little doubt, be considered a product of the first half of the period of the rule of the kings of the XVIIIth dynasty—it is very little later than that of Nebseni. The papyrus begins with a colored scene in which the deceased is standing in adoration before Osiris, who is seated in a shrine, and only a few of the Chapters—i e., those of the Transformations, Arits, Pylons, Aats, and one or two others—have vignettes. The text is in black throughout, and only the titles of the Chapters and the rubrics are given in red. The whole papyrus is most carefully written, and it is probably the work of Nu himself. It must rank as one of the chief authorities for the text of the Theban Recension, for it is no mere copy hastily written for sale by a scribe, but a piece of work which bears upon every line of it the impress of care and knowledge; it is, moreover, the work of one man. Here and there the scribe has omitted lines, and two copies of one short Chapter (No. 132) occur. This papyrus follows that of Nebseni in omitting the introductory hymns to Ra and Osiris and the great Judgment Scene, which are characteristic of the illustrated papyri of the last half of the XVIIIth dynasty and subsequent periods, and like most of the old papyri it ends with Chapters 149 and 150. It contains a considerable number of Chapters which have not hitherto been found in papyri of the Theban Recension, and also a large number of others which have only hitherto been known from a single document. It contains both versions of the 64th Chapter, and the various groups of Chapters relating to special subjects are singularly complete. The deceased Nu held the office of “overseer of the palace,” and he is described to which we may either render as “belonging to the office of chancellor” or “the tongue of the chancery.” I have rendered it freely by the words “chancellor-in-chief.” The name of his father was Amen-hetep, and he had held the same offices as his son Nu; his mother’s name was Senseneb. The name Amen-hetep is common enough in the XVIIIth dynasty, but the name Senseneb is rare, and is characteristic of the XVIIIth dynasty, and the period preceding it.

“天之神哈普乌尔，以你的‘天之分神’之名，请你赐我统领水域，就像女神塞克特在暴风雨和洪水之夜统领奥西里斯一样。请你赐我统领那些居住在洪水之神之地的神圣王子，就像他们统领他们自己不知道其名字的圣神一样；愿他们让我拥有权力，就像他让他们拥有权力一样。”“我的鼻孔在塔图打开”，或（如其他人所说），“我的嘴和鼻孔在塔陶打开，我在安努有平静的地方，那是我的家；它是女神塞西塔为我建造的，神克内穆在城墙上为我建造了它。如果它从北方来到这个天堂，我就坐在南方；如果它从南边来到这天堂，我就坐在北边；如果它从西边来到这天堂，我就坐在东边；如果它从东边来到这天堂，我就坐在西边。我拉着鼻毛，走到我想坐的每一个地方。”

THE PAPYRUS OF ANI

在Nefer-uben-f 的纸莎草纸中（见 Naville，同上，Bd. I. Bl. 70），这一章的结尾却截然不同，它是这样的：“我的口和鼻孔都很强大，因为看哪，Tem 已将它们稳固；看哪，你们这些神和Khu s。那么，你要休息吧，Tem。看哪，这根杖开花，当一个人以你的名义呼喊时，它就会出现。看哪，我是 Tem，是诸神可见形态之树。让我不要回头……我是Am-khent，Nefer-uben-f，胜利者。让我的肉体和我的肢体不要被刀砍伤，让我不要被你们的刀伤到。我已经来了，我已经受到了审判，我已经从中走出来，[我]与我的父亲，老人 Nu 有权力。他使我活下去，给了我力量，并给我父亲留下的遗产。”

This papyrus was found at Thebes, and was acquired by the Trustees of the British Museum in 1888. It measures 78 ft. by 1 ft. 3 in. It is mounted under glass in thirty-seven sheets and bears the number 10,470. It is the finest of all the illustrated papyri inscribed with the Theban Recension of the Book of the Dead, and it was probably written between the years 1500 and 1400 B.C. The Papyrus of Ani is a most important authority for the text of the Theban Recension, and it contains Chapters, Introductions to Chapters, etc., which are not found in any other papyrus; from an artistic point of view its value is greater than that of any other papyrus.

这是呼吸空气和统治冥界水的篇章。奥西里斯·阿尼说道：

THE PAPYRUS OF MUT-HETEP

“给我开门。”你是谁？你要去哪里？你叫什么名字？“我是你们中的一员。”和你在一起的是谁？“两条蛇女神梅尔蒂。当你进入神圣的梅斯昆室时，你要和他分开，头对头。他让我出发前往那些找到他们面孔的神庙。‘灵魂聚集者’是我的船的名字；‘让头发竖起来’是桨的名字；‘刺激器’是船舱的名字；‘直奔中间’是舵的名字；同样，[船] 是我在水池中前进的一种象征。让我在安普神庙里得到牛奶、蛋糕、面包、饮料和肉。”

This papyrus was probably found at Thebes and was purchased by the Trustees of the British Museum from Mr. Murray in 1861. It measures 9 ft. 9 1/2 in. by 1 ft. 1 1/8 in. It is mounted under glass in five sheets, and bears the number 10,010. The deceased Mut-hetep was a singer in the Temple of Amen-Ra at Thebes, and her papyrus is remarkable among the illustrated papyri. It contains Chapters 151, 168A, 174, a Hymn to the setting sun, and a hymn to Osiris, which is commonly called Chapter 182. It is a remarkable fact that Chapter 174 has its equivalent in the text inscribed within the Pyramid of Unas, lines 379 to 399, and its appearance along with Chapters of the Theban Recension goes to prove that portions of the earliest religious texts were made into “Chapters” and then incorporated with others of a much later period.

埃德富神庙的正面刻有人物和象形文字。

FOREWORD (SELECTED FROM EGYPTIAN LITERATURE, EDITED BY EPIPHANIUS WILSON, A.M.)

沙地上的埃及神阿努比斯的雕像。

The wonders of Egyptian archaeology are the latest and most precious harvest of scholars and explorers. From Belzoni to Flinders Petrie there has been a succession of discoveries in the valley of the Nile with which it is hard for ordinary students to keep pace. Our knowledge of Egyptian life today is far clearer and more complete than Bentley’s or Porson’s acquaintance with the antiquities of Greece and Rome, and we have far more complete access to the treasures of Egyptian literature than Dante or Thomas Aquinas had to the remains of Attic poets and mystics. We know exactly how an Egyptian of the twelfth dynasty dressed; what was the position of women in Egypt; and what uniform was worn by the Egyptian soldiers who took part in the campaign against Khitasis. We can see Rameses II riding in his war-chariot; we know the very names of the horses by whose side his tame lion is running and thirsting for the blood of his master’s foes. We know all about the domestic animals, the funeral customs, the trades, the gods, and the agriculture of the Nile valley thirty centuries ago. We see the whole many-sided civilization portrayed in the brightest colors in the poetry, the books of ritual, the hieratic inscriptions, the tablets, papyri, and hieroglyphics which day by day come to light in exhaustless abundance from the mounds and ruins of that fertile plain that stretches from Thebes to the Mareotic lake.

如果他（即死者）知道这一章，他将在从 [美丽的 AMENTET] 的冥界出来后进入。

The Egyptians have always been deeply impressed by the fact of human mortality, and much of their religious belief and religious ritual is taken up with the rites of burial and detailed doctrines as to the experience of the soul after parting from the body. Their elaborate embalming of the dead springs from the desire to keep the mortal tenement prepared for the soul’s return to it. In their Book of the Dead is a full series of prayers, songs, and incantations to be employed at funerals, and by the individual in his journey beyond the tomb. The funeral procession was a very noisy company; lamentations were heard through its whole length, but the burden of the hymns was always, “To the West.” This was enlarged upon, “To the West, the dwelling of Osiris; O Chief, as thou goest to the West, the Gods themselves lament, as thou goest to the West.”

这是关于嗅闻空气和统治冥界水域的章节。奥西里斯·阿尼说道：

The Egyptians employed what practically were three alphabets—the hieroglyphic, the hieratic, and the demotic. The hieroglyph is a symbol, denoting something without letters or syllables; as, pictures of a bee stand for king. The hieratic handwriting was a transition from symbols to primitive letters; the papyrus reed, cut in slices and gummed together, was used as paper for this writing, much of which is very beautifully executed in black and red inks. These papyri are constantly being discovered, but perhaps the earliest “find” of importance was that at Thebes in 1846, when a number of literary compositions were brought to light.

“向你致敬，女神努特的梧桐树！请赐予我你体内的[水和]空气。我拥抱着乌努（赫尔莫波利斯）的王座，我守护着 Nekek-ur（即大咯咯怪）的蛋。它生长，我也生长；它生存，我也生存；它呼吸空气，我也呼吸空气，我是奥西里斯·阿尼，胜利之神。”

A HYMN TO THE SETTING SUN

芝加哥菲尔德博物馆藏有内卡达二期 (Neqada II) 闪长岩花瓶。

Ahymn of praise to Ra when he riseth upon the horizon, and when he setteth in the land of life. Osiris, the scribe Ani, saith:

又一章。奥西里斯·奥夫安赫 (Osiris Auf-ankh) 胜利地说道：

“Homage to thee, O thou who art Ra when thou risest, and Tem when thou settest [in] beauty. Thou risest and shinest on the back of thy mother [Nut], O thou who art crowned king of the gods! Nut doeth homage unto thee, and everlasting and never-changing order embraceth thee at morn and at eve. Thou stridest over the heaven, being glad of heart, and the Lake of Testes is content [thereat]. The Sebau Fiend hath fallen to the ground; his arms and his hands have been hacked off, and the knife hath severed the joints of his body. Ra hath a fair wind; the Sektet boat goeth forth and sailing along it cometh into port. The gods of the south and of the north, of the west and of the east, praise thee, O thou divine substance, from whom all forms of life come into being. Thou sendest forth the word, and the earth is flooded with silence, O thou only One, who didst dwell in heaven before ever the earth and the mountains came into existence. O Runner, O Lord, O only One, thou maker of things which are, thou hast fashioned the tongue of the company of the gods, thou hast produced whatsoever cometh forth from the waters, and thou springest up from them over the flooded land of the Lake of Horus. Let me snuff the air which cometh forth from thy nostrils, and the north wind which cometh forth from thy mother [Nut]. Oh, make thou to be glorious my shining form (khu), O Osiris, make thou to be divine my soul (ba)! Thou art worshipped [in] peace (or [in] setting), O lord of the gods, thou art exalted by reason of thy wondrous works. Shine thou with thy rays of light upon my body day by day, [upon me], Osiris the scribe, the teller of the divine offerings of all the gods, the overseer of the granary of the lords of Abtu (Abydos), the royal scribe in truth who loveth thee; Ani, victorious in peace.”

“让神 [托特] 和哈皮为我打开天堂之门，让我穿过塔格布之门进入伟大的天堂”，或（如其他人所说），“当时”，[或（如其他人所说）]，“凭借拉的力量（？）。你们，[托特和哈皮啊，] 让我拥有控制水的力量，就像在暴风雨和大地上降雨之日赛特拥有控制敌人的力量一样。让我拥有控制那些肩上长着强大手臂的神的力量，就像那位身着华丽服饰、名字不详的神拥有控制他们的力量一样；让我拥有控制那些手臂强大的生物的力量。”

HYMN AND LITANY TO OSIRIS

不让一个人的灵魂在冥界被夺走的章节。奥西里斯，书记官阿尼，说道：

The Book of the Dead of Hu-nefer, sheet 1.

“我，就是我，从我所造的洪水中走出来，这洪水如同尼罗河般浩浩荡荡。”

LITANY

冥界饮水篇。抄写员 Nebseni 说道：

“Homage to thee, O Soul of everlastingness, thou Soul who dwellest in Tattu, Unnefer, son of Nut; thou art lord of Akert. Oh, grant thou unto me a path wherein I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit.”

“愿奥西里斯为我打开洪水之门，愿地平线之主特胡提-哈皮以我的‘开启者’之名为我打开深渊。愿我能够主宰水道，如同主宰赛特的成员一样。我进入天堂。我是狮神拉。我是公牛。我吃过大腿，我分过胴体。我游历过塞克特-阿鲁的岛屿（或湖泊）。无限的时间，无始无终，已赐予我；我继承了永恒，永恒已赐予我。”

“Homage to thee in thy dominion over Tattu; the Ureret crown is established upon thy head; thou art the One who maketh the strength which protecteth himself, and thou dwellest in peace in Tattu. Oh, grant thouun to me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit.”

最后三章，每章都有一个插图，在Nefer-uben-f 的纸莎草书中被归为一章（参见 Naville，同上，Bd. I. Bl. 72）；但它们的顺序是 61、60、62。在都灵纸莎草书中（Lepsius，同上，Bl. 23），每章的插图都相同，即死者左手拿着一张帆。

“Homage to thee, O lord of the Acacia tree, the Seker boat is set upon its sledge; thou turnest back the Fiend, the worker of evil, and thou causest the Utchat to rest upon its seat. Oh, grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit.”

饮水不被火烧的篇章。宫廷总管、宰相努得意地说：

“Homage to thee, O thou who restest upon Right and Truth, thou art the lord of Abtu (Abydos), and thy limbs are joined unto Ta-tchesertet; thou art he to whom fraud and guile are hateful. Oh, grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit.”

“万岁，阿蒙泰特之牛！我被带到你面前，我是拉的桨，他用它渡过神圣的老人；不要让我被烧毁或被火摧毁。我是贝特，奥西里斯的长子，在安努，我与每一个神都见过面。我是神圣的继承人，高贵者（？），强大者，安息者。我已使我的名字生根发芽，我已将其交付，你将通过我日复一日地生活。”

Reliefs of ancient Egyptian gods on the walls of an Egyptian temple.

不被水烫伤的篇章。宫廷总管、宰相努得意洋洋地说：

“Homage to thee, O creator of the gods, thou King of the North and of the South, O Osiris, victorious one, ruler of the world in thy gracious seasons; thou art the lord of the celestial world. Oh, grant thou unto me a path whereon I may pass in peace, for I am just and true; I have not spoken lies wittingly, nor have I done aught with deceit.”

“我是准备划桨的桨，拉用它划过载有神圣祖先的船，并从火湖中提起奥西里斯的湿气，而他没有被烧死。我像神圣的Khu一样躺下，[像] 栖息在狮子中的 Khnemu。来吧，打破从这条路边经过的人身上的束缚，让我从那里出来。”

HYMN TO RA

这些用来盛水的传统埃及陶土双耳瓶与古埃及人使用的瓶非常相似。

[From the Papyrus of Ani (British Museum No. 10,470, sheet 20).]

白天来临

A hymn of praise to ra when he riseth in the eastern part of heaven. Those who are in his train rejoice, and lo! Osiris Ani, victorious, saith:

[摘自《内布塞尼纸莎草书》（大英博物馆藏第 9900 号，第 23 和 24 页）。]

“Hail, thou Disk, thou lord of rays, who risest on the horizon day by day! Shine thou with thy beams of light upon the face of Osiris Ani, who is victorious; for he singeth hymns of praise unto thee at dawn, and he maketh thee to set at eventide with words of adoration. May the soul of Osiris Ani, the triumphant one, come forth with thee into heaven, may he go forth in the Matet boat. May he come into port in the Sektet boat, and may he cleave his path among the never-resting stars in the heavens.”

电视这是白天在地下世界出现的篇章。敬畏之主涅布森尼说道：

Osiris Ani, being in peace and in triumph, adoreth his lord, the lord of eternity, saying: “Homage to thee, O Heru-khuti (Harmachis), who art the god Khepera, the self-created; when thou risest on the horizon and sheddest thy beams of light upon the lands of the North and of the South, thou art beautiful, yea beautiful, and all the gods rejoice when they behold thee, the King of heaven. The goddess Nebt-Unnut is stablished upon thy head; and her uræi of the South and of the North are upon thy brow; she taketh up her place before thee. The god Thoth is stablished in the bows of thy boat to destroy utterly all thy foes. Those who are in the Tuat (underworld) come forth to meet thee, and they bow in homage as they come toward thee, to behold [thy] beautiful Image. And I have come before thee that I may be with thee to behold thy Disk every day. May I not be shut up in [the tomb], may I not be turned back, may the limbs of my body be made new again when I view thy beauties, even as [are those of] all thy favored ones, because I am one of those who worshipped thee [whilst I lived] upon earth. May I come in unto the land of eternity, may I come even unto the everlasting land, for behold, O my lord, this hast thou ordained for me.”

“我是昨天、今天和明天，[我有]重生的力量；[我是]创造诸神的神圣隐秘灵魂，为图阿特（冥界）、阿蒙泰特和天堂的居民提供坟墓膳食。[我是]东方的舵手，拥有两张神圣面孔，从中可以看到他的光芒。我是被唤醒之人的主人；[主人]从黑暗中走出来，我存在的形式是死者所在的房子。你们这两只鹰，栖息在你们的安息之地，你们倾听他所说的话，你们引导灵柩到隐秘的地方，你们引领拉神，你们跟随[他]进入天堂高处的神殿的最高处！[万岁，]矗立在地球中心的神殿之主。他就是我，我就是他，而普塔用水晶覆盖了他的天空。[万岁] 拉，你心满意足，你的心因你美丽的白日法则而欢欣鼓舞；你从 Khemennu（？）进入，从东方出来，在你面前的神圣长子们都欢呼雀跃。当我离开地球前往天界生活时，请为我铺就欢乐的道路，为我铺就宽阔的路途。未知的灵魂啊，请将你的光芒照耀在我身上，因为我是那些即将进入的人之一，神圣的话语在图阿特（地下世界）中传到我的耳中，不要将我母亲的缺陷归咎于我；让我得到解脱，让我远离他的伤害，他的神圣之眼在黄昏时睡觉，当他聚集起来并在夜晚结束[白天]时。我用水淹没[大地]，我的名字是“Qem-ur”，我所穿的衣服已经完成。神圣的王子阿提谢夫，向那些在神被[举到]肩膀上的季节住在他们头发里的神灵呼喊，说：“来吧，你是谁在你神圣的水深渊之上，因为祭祀的大腿确实绑在脖子上，臀部放在阿蒙特的头上。'当我看到自己和神圣的特纳一起在阿比多斯旅行时，我的眼泪从我身上流下，愿乌尔-乌尔蒂女神（即伊西斯和奈芙蒂斯）赐予我这样的礼物，而固定你上方四扇门的木制紧固件就在你衣服里。你的脸就像一只灰狗的脸，它用鼻子嗅着我所走的地方。神阿考把我带到了密室（？），[我的]保姆就是神圣的双狮神本人。我变得坚强，我像那个强行穿过大门的人一样走出来，我心中的光芒经久不衰；“我知道深渊”是你的名字。哦耶库斯，我为你工作——他们是 4,000,000、600,000、1,000 和 200——关于那里的事物。[我]负责他们的事务，工作了数小时和数天，将十二位萨神的肩膀拉直，将他们的手连在一起；第六位，在深渊的顶端，是击败恶魔的时刻。[我]胜利地来到那里，[我]是那位在冥界大厅（或庭院）中的人，我是那位被献给舒的人。我通过今天美好的法律作为生命之主复活，正是他们的鲜血和[他们]屠杀的凉水使地球的团结开花结果。我将在所有与我作对的人的角中开辟一条道路，在那些暗中与我为敌的人中开辟一条道路，他们都是趴在地上的。我是万王之王的使者，来为奥西里斯提供建议；眼睛不会流泪。我是居住在自己财产中的人的家的神圣使者（？），我从塞克海姆来到安努，向那里的贝努鸟通报图阿特（地下世界）的事件。你好，奥克特（即地下世界），你隐藏了你体内的同伴，你是像神克佩拉一样的存在形式的创造者，请允许南北神庙的抄写员和设计师内布森尼出来观看圆盘，让他的旅行（？）可以在伟大的神，也就是永恒存在的舒面前。让我平安地继续前行；让我飞越天空；让我崇拜眼前的辉煌；让我像鸟儿一样翱翔，每天在拉神的面前看到Khu的队伍（？） ，他使地球上行走的每个人都充满活力。万岁，Hemti（即奔跑者）；万岁，Hemti；他带走了死者的阴影和Khu来自大地的女神，请赐予我一条通往 Tuat（地下世界）的繁荣之路，就像为 [神的] 宠儿所造的那样，因为 [我] 无力收集来自我的散发物。那么，你是谁，你在隐藏的地方消耗什么？我是 Re-stau 的首领，‘以自己的名义进入，以 Hehi（？）的名义出来，他是数百万年和大地之主’，这是我的名字。怀孕的女神将她的负担放在 [大地上]，并立即生下了 Hit；墙边的紧闭之门被推翻，它被翻了个底朝天，我为此而高兴。他的眼睛被赋予给全能者，当大地变亮（或黎明时分）时，他的脸上会发出光芒。我不会腐烂，但我会以狮子神的形式出现，像舒的花朵一样；我是永远不会被水淹没的存在。看到灵床安息的人是幸福的，是的，是幸福的，在神的快乐日子里，他的心安息了，他在那里安息了。我是白天出现的人；我是灵柩的主人，在奥西里斯面前赋予生命。事实上，你的东西每天都是稳定的，哦，抄写员，艺术家，塞谢特室的孩子，涅布森尼，崇拜之主。我紧紧抓住梧桐树，我自己与梧桐树相连，它的手臂向我慷慨地张开。我来了，我紧紧抓住乌查特，我让它安静地坐在宝座上。我来看望拉神，当他落下时，我吸收了他出现时[升起的]风，我的双手是干净的，可以崇拜他。我已聚集 [ 我的所有肢体 ]，我已聚集 [ 我的所有肢体 ]。我像鸟儿一样翱翔，降落在大地上，我的眼睛让我踏上脚步。我是昨天的孩子，大地上的阿克鲁诸神让我诞生，他们让我坚强，等待 [ 诞生 ] 的那一刻。我躲在神阿巴阿尤身后，他会走在我身后，我的肢体会生根发芽，我的khu将成为我身体的护身符，守护我的灵魂，保卫它，与它交流；众神会倾听我的话。”

And lo, Osiris Ani triumphant in peace, the triumphant one, saith: “Homage to thee, O thou who risest in thy horizon as Ra, thou reposest upon law [which changeth not nor can it be altered]. Thou passest over the sky, and every face watcheth thee and thy course, for thou hast been hidden from their gaze. Thou dost shew thyself at dawn and at eventide day by day. The Sektet boat, wherein is thy Majesty, goeth forth with might; thy beams [shine] upon [all] faces; [the number] of thy red and yellow rays cannot be known, nor can thy bright beams be told. The lands of the gods, and the eastern lands of Punt must be seen, ere that which is hidden [in thee] may be measured. Alone and by thyself thou dost manifest thyself [when] thou comest into being above Nu (i.e., the sky). May Ani advance, even as thou dost advance; may he never cease [to go forward], even as thy Majesty ceaseth not [to go forward], even though it be for a moment; for with strides dost thou in one little moment pass over the spaces which would need hundreds of thousands and millions of years [for man to pass over; this] thou doest, and then dost thou sink to rest. Thou puttest an end to the hours of the night, and thou dost count them, even thou; thou endest them in thine own appointed season, and the earth becometh light. Thou settest thyself before thy handiwork in the likeness of Ra; thou risest in the horizon.”

神普塔塞克 (Ptah-seker)。

Portico of the Temple of Edfu.

如果此章被 [死者] 知晓，他将在人间和冥界都获得胜利。他将做凡人在地上所做的一切，他将完成那些 [活着的人] 所做的一切事。这是神给予的伟大保护。此章是在 KHE-MENNU 城发现的，以青金石字母刻在铁块上，铁块位于这位神的脚下。

Osiris, the scribe Ani, triumphant, declareth his praise of thee when thou shinest, and when thou risest at dawn he crieth in his joy at thy birth: “Thou art crowned with the majesty of thy beauties; thou mouldest thy limbs as thou dost advance, and thou bringest them forth without birth-pangs in the form of Ra, as thou dost rise up into the upper air. Grant thou that I may come unto the heaven which is everlasting, and unto the mountain where dwell thy favored ones. May I be joined unto those shining beings, holy and perfect, who are in the underworld; and may I come forth with them to behold thy beauties when thou shinest at eventide and goest to thy mother Nu. Thou dost place thyself in the west, and my two hands are [raised] in adoration [of thee] when thou settest as a living being. Behold, thou art the maker of eternity, and thou art adored [when] thou settest in the heavens. I have given my heart unto thee without wavering, O thou who art mightier than the gods.”

在Mes-em-neter 纸莎草纸中发现的本章标题中，据说该章是“在北方和南方之王赫塞普提胜利时期，由首席石匠在神圣的亨努船神殿的地基中发现的”，并且指示应由仪式上纯洁、干净的人朗诵，这些人未接触过女性，也未吃过动物或鱼肉。

Osiris Ani, triumphant, saith: “A hymn of praise to thee, O thou who risest like unto gold, and who dost flood the world with light on the day of thy birth. Thy mother giveth thee birth upon [her] hand, and thou dost give light unto the course of the Disk. O thou great Light, who shinest in the heavens, thou dost strengthen the generations of men with the Nile-flood, and thou dost cause gladness in all lands, and in all cities, and in all the temples. Thou art glorious by reason of thy splendors, and thou makest strong thy ka (i.e., Double) with hu and tchefau foods. O thou who art the mighty one of victories, thou who art the Power of [all] powers, who dost make strong thy throne against evil fiends; who art glorious in majesty in the Sektet boat, and who art exceeding mighty in the Atet boat, make thou glorious Osiris Ani with victory in the underworld; grant thou that in the netherworld he may be without evil. I pray thee to put away [his] faults behind thee: grant thou that he may be one of thy venerable servants who are with the shining ones; may he be joined unto the souls which are in Ta-tchesertet; and may he journey into the Sekhet-Aaru by a prosperous and happy decree, he the Osiris, the scribe, Ani, triumphant.”

一章中就包含了“白天出现的章节”。宫殿的监督者、总督奥西里斯·努，胜利者，宫殿监督者阿蒙·赫特普所生，胜利者，说道：

ANOTHER HYMN TO THE SETTING SUN

“我是昨天和明天；我有能力重生。[我是]神圣的隐秘灵魂，创造诸神，为[在 Tuat（地下世界）]、在 Amenti 和在天堂的神圣隐秘生物提供坟墓餐食。[我是]东方的舵手，拥有两张神圣面孔，从中可以看到他的光芒。我是那些被提升的人的主人，[主人]从黑暗中走出来。[欢呼]你们两只神圣的鹰，栖息在你们的休息处，倾听他说的话，[祭品的]大腿绑在脖子上，臀部放在] Amentet 的头上。愿 Ur-urti 女神（即伊西斯和奈芙蒂斯）赐予我这样的礼物，当我看着时，我的眼泪从我身上流下来。 “我知道深渊”是你的名字。哦，诸位Khu们，[我] 为 [你们] 工作，你们的数量有 [四] 百万、[六] 百、一千和二百，他们 [高度] 为十二肘尺。[你们] 手拉手一起旅行，但第六 [时辰] 属于 Tuat（地下世界）的首领，是魔鬼被推翻的时刻。[我] 胜利地来到那里，[我] 是 Tuat 大厅（或庭院）中的人；七位（？）以他的化身出现。保护我的力量是保护我的Khu 的力量，[即] 鲜血、凉水和大量（？）的屠杀。我为所有伤害我、躲藏自己、与我为敌以及趴在地上的人开辟一条道路。眼睛不会吃掉（或吸收）女神奥克特的眼泪。女神奥克特，向你致敬，请你为我打开封闭的地方，并赐予我舒适的道路，让我可以行走。那么，你是谁，在隐秘的地方消耗？我是 Re-stau 的首领，我以“Hehi，数百万年 [和] 地球之主”的名义进出；[我是] 我名字的创造者。怀孕的人已将她的负担 [放在地球上]。墙边的门被紧紧关闭，恐怖的东西被两位萨迈特女神推翻并扔在贝努鸟的脊梁上 (?) 。至高者的眼睛已被赋予，当他照亮大地时，他的脸庞便会发出光芒，[我的名字就是他的名字]。我不会腐朽，但我将以狮子神的形式出现；舒的花朵将在我体内。我是永远不会被水淹没的人。平静之心的葬礼床是幸福的，是的，幸福的；他让自己降落在池塘上（？），并且确实他从那里出来。我是我生命的主宰。我来到了这个地方，我来自奥西里斯之城雷阿乌尔特。确实，属于你的东西在萨利乌那里神。我紧握梧桐树，将它分开；我为自己开辟了一条道路，进入图阿特的塞基乌诸神之中。我来见他，他居住在神圣的乌拉乌斯中，面对面，四目相对，当他出现时，我把风吸引到自己身上。我的两只眼睛（？）在我的脸上无力，哦，狮子（神），宝贝，居住在乌坦特。你在我心中，我在你心中；你的属性就是我的属性。我是洪水之神（Bah），“Qem-ur-she”是我的名字。我的形式是神 Khepera 的形式，是 Tem 大地的头发，是 Tem 大地的头发。我以一个毫无理解力的人的身份进入，然后我将以一个强大的Khu的形式出现，我将永远以男人和女人的形式看待我。”

[From the Papyrus of Mut-hetep (British Museum No, 10,010, sheet 5).]

丹德拉哈索尔神庙的南墙。左侧描绘的是克利奥帕特拉和她的儿子凯撒利亚。

Another chapter of the mystery of the Tuat (underworld) and of passing through the unseen Netherworld, and of seeing the Disk when he setteth in Amentet, [when] he is adored by the gods and by the Khus in the underworld, and [when] the Soul which dwelleth in Ra is made perfect. He is made mighty before Tem; he is made great before Osiris; he setteth his terror before the company of the gods who are the guides of the netherworld; he maketh long (?) his steps and he maketh his face to enter (?) [with that of] the great god. Now every Khu, for whom these words shall have been said, shall come forth by day in any form which he is pleased to take; he shall gain power among the gods of the Tuat (underworld), and they shall recognize him as one of themselves; and he shall enter in at the hidden gate with power.

一、[如果此章被人知晓]，他将在白天出现，无论进出 TUAT（地下世界）的任何大门，他都不会被拒绝。他将完成他内心渴望的[所有]转变，他将不死；看哪，[此]人的灵魂将繁荣昌盛。而且，如果[他]知晓此章，他将在人间和地下世界获得胜利，他将完成活人的一切行为。这是神赐予的伟大保护。这一章是在南北国王赫塞普提胜利统治期间，首席石匠在亨努神殿的地基中发现的，他把它当作一个从未见过或看到过的神秘物体带走了。这一章应由仪式上干净纯洁、未吃过动物或鱼肉、未与女性交配过的男人朗诵。

The sun setting on the Nile.

II. 如果此章被 [死者] 知晓，他将在人间和冥界都获得胜利，他将完成活人的一切行为。这是神赐予的伟大保护。

The lady Mut-hetep, victorious, singeth hymns of praise to thee [saying]: “O Ra-Tem, in thy splendid progress thou risest, and thou settest as a living being in the glories of the western horizon; thou settest in thy territory which is in Manu. Thy uræus is behind thee, thy uræus is behind thee. Homage to thee, O thou who art in peace, homage to thee, O thou who art in peace. Thou art joined unto the Eye of Tem, and it chooseth its powers of protection [to place] behind thy members. Thou goest forth through heaven, thou travellest over the earth, and thou journeyest onward. O Luminary, the northern and southern halves of heaven come to thee and they bow low in adoration, and they pay homage unto thee, day by day. The gods of Amentet rejoice in thy beauties and the unseen places sing hymns of praise unto thee. Those who dwell in the Sektet boat go round about thee, and the Souls of the East pay homage to thee, and when they meet thy Majesty they cry: ‘Come, come in peace!’ There is a shout of welcome to thee, O lord of heaven and governor of Amentet! Thou art acknowledged by Isis who seeth her son in thee, the lord of fear, the mighty one of terror. Thou settest as a living being in the hidden place. Thy father [Ta-]tunen raiseth thee up and he placeth both his hands behind thee; thou becomest endowed with divine attributes in [thy] members of earth; thou wakest in peace and thou settest in Manu. Grant thou that I may become a being honored before Osiris, and that I may come to thee, O Ra-Tem! I have adored thee, therefore do thou for me that which I wish. Grant thou that I may be victorious in the presence of the companyof the gods. Thou are beautiful, O Ra, in thy western horizon of Amentet, thou lord of Maat, thou mighty one of fear, thou whose attributes are majestic, O thou who art greatly beloved by those who dwell in the Tuat (underworld); thou shinest with thy beams upon the beings that are therein perpetually, and thou sendest forth thy light upon the path of Re-stau. Thou openest up the path of the double Lion-god, thou settest the gods upon [their] thrones, and the Khus in their abiding places. The heart of Naarerf is glad [when] Ra setteth, the heart of Naarerf is glad when Ra setteth.”

此章是在赫蒙努城的一块南方铁块上发现的，铁块上用真正的青金石镶嵌着[文字]，在南北方之王 MEN-KAU-RA (MYCERINUS) 凯旋统治期间，由皇室儿子 HERU-TA-TA-F 凯旋而归；他在旅途中准备视察寺庙时发现了它。一位名叫 NEKHT(?) 的人与他在一起，他勤奋地使他理解(?)它，当他看到它是一件非常神秘的东西时，他把它当作一个奇妙的物品带给了国王，而国王以前从来没有见过或观察过它。

Relief of Seti and Isis from the great Temple of Seti I in Abydos, Egypt.

本章应由一名仪式上洁净纯洁、未曾吃过动物或鱼肉、未曾与女性交合的男子朗诵。看哪，你要用绿石做一只圣甲虫，边缘镀上金子，放在人的心上，为他“开口”。你要用抗油膏涂抹圣甲虫，并在圣甲虫上念诵[这些]咒语。

The sarcophagus of a priestess of Amon-Ra, circa 1000 B.C., from the Smithsonian National Museum of Natural History.

这是白天出击和战胜敌人的篇章。宰相努说道：

The following variant of the above hymn is translated from the text in the Papyrus of Nekhtu-Amen (Naville, Todtenbuch, Bd. II. p. 23).

“拉坐在他居住了数百万年的住所里，他召集了众神，以及那些面容隐蔽的神灵，他们居住在凯佩拉神庙里，吃着神巴，喝着被带到光明天域的饮料；反之亦然。请允许我占有奥西里斯的俘虏，不要让我成为苏提的恶魔！万岁，让我坐在神 User-ba（即强大灵魂）居住的他的褶皱上！请允许我坐在拉的宝座上，让我在神 Seb 面前占有我的身体。请允许我让奥西里斯战胜苏提和苏提的守夜人，以及鳄鱼的守夜人，是的，还有鳄鱼的守夜人，他们的脸是隐藏的，他们在节日的第六天穿着神的服装，住在北方之王的神圣寺庙里，他们的圈套如同永恒，他们的绳索如同永恒。我已看见神阿贝特卡放置绳索；孩子被铐住，神阿布卡的绳索被拉紧（？）......看着我。我出生了，我以活生生的库的形式出现，地球上的人类都赞美我。万岁，梅尔，你为我做了这些事，你被拉的力量所终结，请允许我见到拉；请允许我出来对抗我的敌人；让我在大神的君王面前战胜他们。如果你击退我，不允许我出来对抗我的敌人，不允许我在君王面前战胜他，那么，以法律和秩序为生的哈皮不会进入天堂，现在他靠玛特生活，以鱼为食的拉也不会下到水中！然后，以正义和秩序为食的拉将进入天堂，然后，以鱼为食的哈皮将下到水中；然后，地球上的大日子将不会到来。我已经对抗我的敌人，他已经交给我，他已经终结，我已经在君王面前占有了他。”

Another chapter of the mystery of the Tuat (underworld) and of tranversing the unseen places of the underworld, of seeing the Disk when he setteth in Amentet, [when] he is adored by the gods and by the Khus of the Tuat (underworld), and [when] the divine Khu which dwelleth within Ra is made perfect. He setteth his might before Ra, he setteth his power before Tem, [he setteth his strength] before Khenti-Amentet, and he setteth his terror before the company of the gods. The Osiris of the gods goeth as leader through the Tuat (underworld), he crasheth through mountains, he bursteth through rocks, he maketh glad (?) the heart of every Khu. This composition shall be recited by the deceased when he cometh forth and when he goeth in with the gods, among whom he findeth no opposition; then shall he come forth by day in all the manifold and exceedingly numerous forms which he may be pleased to take. The Osiris ... saith:

卢克索神庙，拉美西斯二世雕像。

“A hymn of praise to Ra at eventide [when] he setteth as a living being in Baakha. The great god who dwelleth in his Disk riseth in his two eyes and all the Khus of the underworld receive him in his horizon of Amentet; they shout praises unto Heru-khuti (Harmachis) in his form of Tem, and they sing hymns of joy to Ra when they have received him at the head of his beautiful path of Amentet.”

这是白天出击并战胜敌人的篇章。

The goddess Mut, lady of Thebes.

“万岁，你从月亮中闪耀，从月亮中发出光芒，你出现在众人之中，你绕着我转，让我升起，”或（如其他人所说），“让我被带入 Khu 之中，让地下世界为我打开。看哪，我今天已经出来了，我已成为Khu（或一个闪耀的存在）；因此Khu会让我活下去，他们会让我的敌人在神圣的君王面前陷入痛苦之中。我母亲的神圣ka（双重）会因此而安息，我将站起来，拿着一根金杖，”或（如其他人所说），“手里拿着一根金棒，用它砍伤（敌人的）四肢，然后活下来。Sothis 的腿稳了，我出生在它们的休息状态中。”

HYMN TO THE SETTING SUN

在后来的埃及神话中，拉-霍拉克提更像是“太阳神拉（地平线之神）荷鲁斯”的化身。有人认为拉-霍拉克提只是指太阳从地平线到地平线的旅程，拉就是太阳的化身。它也可能将拉描绘为希望和重生的象征神。

[From a Papyrus of the XIXth dynasty preserved at Dublin (see Naville, Todtenbuch, Bd. I. Bl. 19).]

这是白昼出现的篇章。抄经士马胡说道：

THE CHAPLET OF VICTORY

“我有知识。我是由女神塞克特怀上的，女神奈特又生下了我；我是荷鲁斯，我从荷鲁斯之眼中诞生。我是从荷鲁斯中诞生的乌阿奇特。我是荷鲁斯，我飞上天空，栖息在拉神船头的额头上，拉神船在天堂里。”

[From Lepsius Todtenbuch, Bl. 13.]

开启冥界篇。宫廷总管、宰相努得意洋洋地说：

A rider and camel in front of the Great Pyramid of Cheops.

“居住在努的人们的房间被打开，与光明之神同住的人们的脚步被解放。舒的房间被打开，他走了出来；我将走出去，我将从我的领土（？）前进，我将接受……我将牢牢抓住他死者首领的房屋中的贡品。我将前进到我的宝座，那是在拉的船上。我不会受到骚扰，也不会从我的宝座上沉没，那是在强大的拉的船上。向你致敬，你是从亨特希发出光芒的闪耀者！”

Horus depicted as a falcon.

白天出现的篇章。宫廷总管、宰相努得意洋洋地说：

VICTORY OVER ENEMIES

萨伦普特二世陵墓中的供桌。

[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 12).]

“天堂之门为我打开，地球之门为我打开，塞布的门闩为我打开，佩特拉神为我打开了第一座神庙。看哪，我受到看守和监视，[但现在]我被释放了；看哪，他的手用绳索绑住我，他的手在地上向我猛扑过来。Re-hent 已为我打开，Re-hent 已在我面前解开，Re-hent 已赐予我，我将在白天来到我喜欢的任何地方。我已经控制了我的心；我已经控制了我的胸部（？）；我已经控制了我的双手；我已经控制了我的双脚；我已经控制了我的嘴巴；我已经控制了我的整个身体；我已经控制了坟墓祭祀；我已经控制了水；我已经控制了空气；我已掌控了运河；我已掌控了河流和土地；我已掌控了犁沟；我已掌控了男工；我已掌控了地下女工；我已掌控了地上为我所命令的一切事物，正如你们为我所言，‘看哪，让他靠塞布的面包生活。’ 那些令我厌恶的东西，我不会吃；[不] 我要靠白谷物制成的蛋糕生活，我的啤酒要用哈皮（即尼罗河）的红色谷物酿造。我将坐在干净的地方，在女神哈索尔的枣树叶下，哈索尔居住在广阔的圆盘中，圆盘朝着阿努（赫利奥波利斯），手中拿着托特神所写的神圣话语之书。我已控制了我的心；我已控制了我的心之所在（或胸部）；我已控制了我的嘴巴；我已控制了我的双手；我已控制了水；我已控制了运河；我已控制了河流；我已控制了犁沟；我已控制了为我工作的男人们；我已控制了在阴间为我工作的女人们；我已控制了人间和阴间为我所做的一切事情。我将向左侧卧，又将向右侧卧；我要用右侧站立，我要用左侧站立。我要坐下，我要站起，我要像一位准备充分的向导一样，站在风的路径上。”

“Hail, Thoth, who didst make Osiris to triumph over his enemies, snare thou the enemies of Osiris, the scribe Nebseni, the lord of piety, in the presence of the great sovereign princes of every god and of every goddess; in the presence of the great sovereign princes who are in Annu (Heliopolis) on the night of the battle and of the overthrow of the Sebau-fiend in Tattu; on the night of making to stand up the double Tet in Sekhem (Letopolis); on the night of the things of the night in Sekhem, in Pe, and in Tepu; on the night of the stablishing of Horus in the heritage of the things of his father in the double land of Rekhti(?); on the night when Isis maketh lamentation at the side of her brother Osiris in Abtu (Abydos); on the night of the Haker festival of the distinguishing [between] the dead (i.e., the damned) and the Khus on the path of the dead (i.e., the damned); on the night of the judgment of those who are to be annihilated at the great [festival of] the ploughing and the turning up of the earth in Naare-rut-f in Re-stau; and on the night of making Horus to triumph over his enemies. Horus is mighty, the northern and southern halves of heaven rejoice, Osiris is content thereat and his heart is glad. Hail, Thoth, make thou to triumph Osiris, the scribe Nebseni, over his enemies in the presence of the sovereign princes of every god and every goddess, and in the presence of you, ye sovereign princes who passed judgment on Osiris behind the shrine.”

墓葬中的一幅描绘音乐的绘画。

A woman with a wreath of flowers around her head and a floral garland over her left shoulder, from a Roman floor mosaic of the Imperial era.

墓葬中的一幅绘画描绘了酿酒所收获的葡萄。

In the Saïte Recension this chapter has no vignette, but it has the title “Another Chapter of the Chaplet of Victory,” and is arranged in tabular form. The words, “Hail, Thoth, make Osiris Auf-ankh, triumphant, to triumph over his enemies even as thou didst make Osiris to triumph over his enemies,” which are written in two horizontal lines, are to be repeated before each column of text. The “great sovereign princes” invoked are those of: (1) Annu (Heliopolis), (2) Tattu, (3) Sekhem (Letopolis), (4) Pe and Tep, (5) An-arut-f, (6) the double land of Rekhti, (7) Re-stau, (8) Abtu, (9) the paths of the dead, (10) the ploughing festival in Tattu, (11) Kher-aba, (12) Osiris, (13) heaven and earth, (14) every god and every goddess. The rubric reads:

如果此作品被 [死者] 知晓，他将在白天出现，并将能够在地球上与活人一起旅行。他将永远不会遭受减少，永远不会，永远不会。

IF THIS CHAPTER BE RECITED REGULARLY AND ALWAYS BY A MAN WHO HATH PURIFIED HIMSELF IN WATER OF NATRON, HE SHALL COME FORTH BY DAY AFTER HE HATH COME INTO PORT (I.E., IS DEAD), AND HE SHALL PERFORM ALL THE TRANSFORMATIONS WHICH HIS HEART SHALL DICTATE, AND HE SHALL COME FORTH FROM EVERY FIRE.

另一章。

“Homage to thee, O thou lord of brightness, thou who art at the head of the Great House, prince of the night and of thick darkness. I have come unto thee being a pure khu. Thy two hands are behind thee, and thou hast thy lot with [thy] ancestors. Oh, grant thou unto me my mouth that I may speak therewith; and guide thou to me my heart at the season when there is cloud and darkness.”

“我是火神，火神的神圣兄弟，我是奥西里斯，伊西斯的兄弟。我的神圣儿子和他的母亲伊西斯一起向我的敌人复仇。我的敌人做了各种各样的邪恶，因此他们的手臂、手和脚都被束缚着，因为他们对我犯下了邪恶。我是奥西里斯，神子宫的长子，众神的长子，我父亲奥西里斯-塞布（？）的继承人。我是奥西里斯，活着的头领之王，胸部强大，背部有力，阴茎可以延伸到男人和女人居住的最遥远的地方。我是萨阿（猎户座），我在他的领域旅行，在天上的星星之前旅行，这是我母亲努特的肚子；她因爱而怀上了我，她生下我是因为这是她的意愿。我是塞帕神之日的安普（阿努比斯）。我是草地尽头的公牛。我，也就是我，就是奥西里斯，我在大屠杀之日将他的父亲和母亲囚禁在一起；如今，[他]的父亲是塞布，[他]的母亲是努特。我是荷鲁斯，日出之神拉的长子。我是塞帕神之日的安普（阿努比斯）。我，也就是我，就是主泰姆。我是奥西里斯。万岁，你这神圣的长子，进来并在奥西里斯的神圣抄写员和守门人面前讲话，请允许我来。我已成为库，我已受到审判，我已成为神圣的存在，我已来，我已为自己的身体报仇。我在奥西里斯神圣的产房旁就座，我消灭了那里的疾病和痛苦。我变得强大，在奥西里斯的产房旁成为神圣的存在，我与他一同出生，我重获青春，我重获青春，我占据了奥西里斯所在之处的双腿，我用它打开了诸神的嘴，我坐在他身边，托特出现了，我神圣的父亲祭坛上的数千块蛋糕，我的野兽，我的牛群，我的红色羽毛家禽，我的公牛，我的鹅，我的鸭子，为我的首领荷鲁斯，我向托特献上的祭品，以及我向安赫里尔泰察献上的祭品，都让我内心强大起来。”

GIVING A MOUTH TO OSIRIS ANI

另一章。

“I rise out of the egg in the hidden land. May my mouth be given unto me that I may speak therewith in the presence of the great god, the lord of the Tuat (underworld). May my hand and my arm not be forced back in the presence of the sovereign princes of any god. I am Osiris, the lord of Re-stau; may I, Osiris the scribe Ani, triumphant, have a portion with him who is on the top of the steps (i.e., Osiris). According to the desire of my heart, I have come from the Pool of Fire, and I have quenched the fire.”

“我已向安赫里尔泰察献祭，我已注定内心强大，因为我已在神圣的父亲奥西里斯的祭坛上献祭；我统治塔图，我将自己提升到他的土地之上。我嗅着东风的气息；我抓住北风的头发，我抓住西风的身体，紧紧抓住它，我绕着天堂的四面走；我抓住南风的眼睛，我将空气赐予[在地下世界的]尊贵生命，同时吃蛋糕。”

The head of the god Osiris, circa 595–525 B.C.

若此作文被世人所知，他将在白天出现，并有能力在活人中间旅行，他的名字将永垂不朽。

OPENING THE MOUTH OF OSIRIS

白天出现的篇章。祭酒者，崇敬之主，涅布塞尼说道：

“May the good Ptah open my mouth, and may the god of my city loose the swathings, even the swathings which are over my mouth. Moreover, may Thoth, being filled and furnished with charms, come and loose the bandages, even the bandages of Set which fetter my mouth; and may the god Tem hurl them at those who would fetter [me] with them, and drive them back. May my mouth be opened, may my mouth be unclosed by Shu with his iron knife wherewith he opened the mouths of the gods. I am the goddess Sekhet, and I sit upon [my] place in the great wind(?) of heaven. I am the great goddess Sah who dwelleth among the Souls of Annu (Heliopolis). Now as concerning every charm and all the words which may be spoken against me, may the gods resist them, and may each and every one of the company of the gods withstand them.”

“万岁，你这翱翔在天上的雄鹰，你是女神梅赫尔特的君主！你增强了自己，也请你增强我的力量，在大地上展现你自己，哦，你这归来又退缩的人，愿你的旨意得以实现。”

The goddess Sekhet.

“看哪，单面之神与我同在。[我是]神殿里的鹰；我打开神殿帷幔上的物品。看哪，伊西斯之子荷鲁斯。”

Resurrection, Osiris rising from the bier.

“看哪，伊西斯之子荷鲁斯！你增强我的力量，正如你增强了自己一样，在大地上展现你自己，你这归来又退缩的人啊，愿你的旨意得以实现。”

Osiris-nepra with wheat.

“看哪，一脸之神与我同在。我是南天的鹰，我是北天的托特；我与烈火和平相处，我将玛特带给爱她的人。”

BRINGING CHARMS TO OSIRIS

“看啊，托特，就是托特！你增强了我的力量，就像你增强了自己一样，在大地上展现你自己吧，你这归来又退缩的人，让你的意志得以实现吧。”

[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]

“看哪，单面之神与我同在。我是无生之地的植物，也是隐秘地平线的花朵。”

The chapter of bringing charms unto Osiris Ani [in the underworld]. He saith:

“看啊，奥西里斯，是的，奥西里斯！你增强了自己，也增强了我的力量，在大地上展现你自己吧，你这回退又退缩的人，让你的意志得以实现吧。”

“I am Tem-Khepera, who brought himself into being upon the thigh of his divine mother. Those who are in Nu (i.e., the sky) are made wolves, and those who are among the sovereign princes are become hyenas. Behold, I gather together the charm [from every place where] it is, and from every man with whom it is, swifter than greyhounds and quicker than light. Hail, thou who towest along the Makhent boat of Ra, the stays of thy sails and of thy rudder are taut in the wind as thou sailest up the Pool of Fire in the underworld. Behold, thou gatherest together the charm from every place where it is, and from every man with whom it is, swifter than greyhounds and quicker than light, [the charm] which created the forms of being from the ... mother, and which either createth the gods or maketh them silent, and which giveth the heat of fire unto the gods. Behold, the charm is given unto me, from wherever it is [and from him with whom it is], swifter than greyhounds and quicker than light,” or (as others say) “quicker than a shadow.”

“看，一脸神与我同在。万岁，你站起来，在你的时刻，”或（如其他人所说），“万岁，你站起来，在你的时刻胜利，你是两位神圣的查菲之主，你住在两位神圣的查菲中，你加强了我，就像你加强了自己一样，在地球上展现你自己，哦，你回来了，撤退了，让你的意志得以实现。”

MEMORY

“看，一脸之神与我同在。万岁，你蛋中的涅肯，梅赫尔特女神的君主，请你像你增强自己一样增强我的力量，在地球上展现你自己，哦，你这回退又退缩的人，愿你的旨意得以实现。”

[From the Papyrus of Nu (British Museum No, 10,477, sheet 5).]

“看哪，一脸神与我同在。塞贝克神已在他的土地上站起来，奈特女神已在她的种植园中站起来，你这回退又退缩的人，在大地上现身吧，让你的意志得以实现。”

The chapter of making a man to possess memory in the underworld. The chancellor-in-chief, Nu, triumphant, the overseer of the palace, the son of the chief chancellor Amen-hetep, saith:

“看哪，一面之神与我同在。你们这七位存在，你们颁布法令，你们在乌查特审判之夜支撑天平，你们砍下头颅，你们砍断脖子，你们用暴力占有人心，你们撕裂人心所依附之处，你们在火湖中进行屠杀，我认识你们，也知道你们的名字，所以你们也认识我，就像我知道你们的名字一样。我来到你们这里，所以你们来到我这里，因为你们活在我里面，我也愿意活在你们里面。用你们手中的东西，也就是用你们手中的力量之杖，使我充满活力。用你们的言语，年复一年地为我判决生命；给我无数的年华，超过我的生命年华，给我无数的月份，超过我的生命月份，给我无数的白天，超过我的生命夜晚，给我无数的夜晚；并允许我走出来，照亮我的雕像；并允许我给鼻子通风，让我的眼睛有能力在邪恶和错误受到公正审判的那一天，看见那些居住在地平线上的神圣生物。”

“May my name be given to me in the Great House, and may I remember my name in the House of Fire on the night of counting the years and of telling the number of the months. I am with the Divine One, and I sit on the eastern side of heaven. If any god whatsoever should advance unto me, let me be able to proclaim his name forthwith.”

如果为死者诵读此章，他将在 RA 面前坚强地活在世上，他将与 OSIRIS 一起安葬（或入土为安），这对冥界的人大有裨益。坟墓面包将赐予他，他将日复一日、每一天、定期地、持续地来到 RA 面前。

Osiris as a bronze figure with Atef crown on the head.

埃德富神庙中的各省神像。

GIVING A HEART TO OSIRIS

这是白天出来并开辟一条穿过阿梅赫特的道路的篇章。看哪，胜利的抄写员内布塞尼说道：

“May my heart (ab) be with me in the House of Hearts! May my heart (hat) be with me in the House of Hearts! May my heart be with me, and may it rest there, [or] I shall not eat of the cakes of Osiris on the eastern side of the Lake of Flowers, neither shall I have a boat wherein to go down the Nile, nor another wherein to go up, nor shall I be able to sail down the Nile with thee. May my mouth [be given] to me that I may speak therewith, and my two legs to walk therewith, and my two hands and arms to overthrow my foe. May the doors of heaven be opened unt° me; may Seb, the Prince of the gods, open wide his two jaws unto me; may he open my two eyes which are blindfolded; may he cause me to stretch apart my two legs which are bound together; and may Anpu (Anubis) make my thighs firm so that I may stand upon them. May the goddess Sekhet make me to rise so that I may ascend unto heaven, and may that be done which I command in the House of the foreign (double) of Ptah (i.e., Memphis). I understand with my heart. I have gained the mastery over my heart, I have gained the mastery over my two hands, I have gained the mastery over my legs, I have gained the power to do whatsoever my ka (double) pleaseth. My soul shall not be fettered to my body at the gates of the underworld; but I shall enter in peace and I shall come forth in peace.”

“向你们致敬，卡斯的领主们，你们没有罪孽，你们为构成永恒的无限岁月而活，我已为你们开辟了一条道路！我已在我的形态中成为一个库，我已掌握了我的魔法，我注定要成为一个库；因此，请你们把我从这个正义和真理之国的鳄鱼手中解救出来。请你们赐予我嘴巴，让我可以用它说话，让我的坟墓餐食当着你们的面放在我手中，因为我认识你们，我知道你们的名字，我也知道那位大神的名字，你们把你们的tchefau食物放在他的鼻子前；他的名字是“特肯”。当他在天堂的东方地平线开辟道路时，当他在天堂的西方地平线上振翅降落时，愿他带着我一起去，愿我平安无事！不要让麦斯凯特 (Mesqet)杀死我，不要让恶魔控制我，不要让我在你们的门口被拒之门外，不要让你们的大门在我面前关闭，因为我的蛋糕在佩城，我的啤酒在特普城。在那里，在我神圣的父亲特姆 (Tem) 建立的天堂的天国里，让我的手抓住那里将大量赐予我的小麦和大麦，愿我亲生的儿子在那里为我准备好食物。请你们在那里赐予我坟墓餐、香、蜡和神居住的所有美丽和纯净的东西，永远赐予我所有让我高兴的转变；赐予我沿着塞克特-阿鲁 (Sekhet-Aarru) 河流顺流而下和逆流而上的力量 [愿我到达塞克特-赫特普！]。我是双重狮子神。”

A canopic jar.

如果此章在地球上为 [死者] 所知，[或如果此章在 [他的] 棺材上书写完毕，他将在白天以他乐意采取的所有形式出现，他将进入 [他的] 位置，不会被赶回。奥西里斯祭坛上的蛋糕、麦芽酒和肉块将送给他；他将平安地进入 SEKHET-AARRU，了解居住在 TATTU 的人的法令；在那里小麦和大麦将送给他；在那里他将像在地球上一样繁荣昌盛；他将做任何他高兴做的事，就像与地下世界的诸神在一起一样，持续不断地、有规律地、数百万次地做任何事。

Anubis and the Weighing of the Heart.

梅鲁卡墓中的浮雕描绘了一只河马袭击并杀死一只鳄鱼的场景。

PRESERVING THE HEART

描绘小麦收获的墓志铭画。

[From the Papyrus of Ani (British Museum No. 10,470, sheets 15 and 16).]

这是举起双脚并踏上大地的篇章。大臣努得意地说道：

PRESERVING THE HEART

“塞克尔啊，完成你的工作吧，塞克尔啊，完成你的工作吧，你啊，你（住在你家里的人），你（站在）地下世界！我是向天堂大腿发出光芒的神，我来到天堂，坐在光明之神（Khu）旁边。万岁，我变得无助了！万岁，我变得无助了！但我继续前进。我变得无助了，我在那些在地下世界掠夺的人的地区变得无助了。”

[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]

这是前往安努（赫利奥波利斯）并在其中获得王位的篇章。大臣努得意洋洋地说：

PRESERVING THE HEART

“我从地极而来，[我]按照猿猴的意愿(?)得到了我的服饰(?)。我进入那些在神殿(或棺材)里的人们的圣地，我强行穿过雷姆伦神的居所，我到达了阿克塞夫神的居所，我穿过圣室，我进入了肯肯神的神庙。我得到了扣环，它[把手]放在我身上，它命令[为我服务]它的姐妹凯本特和它的母亲凯克赫特。它把我放在[天堂的东部，拉在那里每天升起并被高举；我升起，继续前行，成为像神一样的灵体（sah），他们把我放在托特去两位战神（即荷鲁斯和赛特）之间缔结和平的圣路上。他旅行，他旅行到佩城，他来到特普城。”

[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]

转型

The chapter of not letting the heart of a man be taken away from him in the underworld. Osiris Ani, triumphant, saith:

[摘自《努氏纸莎草书》（大英博物馆藏第 10,477 号，第 9 页）。 ]

“Turn thou back, O messenger of every god! Is it that thou art come [to carry away] this my heart which liveth? But my heart which liveth shall not be given unto thee. [As I] advance, the gods hearken unto my offerings, and they all fall down upon their faces in their own places.”

电视这是关于一个人随心所欲地改变自己形象的章节。大臣努得意地说道：

A detail of Anubis and the Weighing of the Heart.

“我通过螳螂（ abit ）来到国王的宫殿。向你致敬，你飞入天堂，照亮白冠之子，保护白冠，让我与你共存！我聚集了伟大的神，我是强大的，我已经走了自己的路，并沿着它旅行。”

The Isis Temple at Philae Island, Egypt.

菲莱神庙前的荷鲁斯。

PRESERVING THE HEART

执行转换

[From the Papyrus of Amen-hetep (Naville, Todtenbuch, Bd. I. Bl. 40).]

[摘自《努氏纸莎草书》（大英博物馆编号 t10,477，第 10 页）。]

The chapter of not allowing the heart of Amen-Hetep, triumphant, to be carried away dead in the underworld. The deceased saith:

变身为金鹰的篇章。大臣努得意洋洋地说：

“My heart is with me, and it shall never come to pass that it shall be carried away. I am the lord of hearts, the slayer of the heart. I live in right and truth (Maat) and I have my being therein. I am Horus, the dweller in hearts, who is within the dweller in the body. I live in my word, and my heart hath being. Let not my heart be taken away from me, let it not be wounded, and may neither wounds nor gashes be dealt upon me because it hath been taken away from me. Let me have my being in the body of [my] father Seb, [and in the body of my] mother Nut. I have not done that which is held in abomination by the gods; let me not suffer defeat there, [but let me be] triumphant.”

“我已升起，我已升起，像从蛋中孵化出来的雄鹰（金鹰）；我飞翔，我降落，像背宽四肘的鹰，翅膀像南方的绿宝石母。我从塞克特船内出来，我的心从东方的山上被带到我身边。我降落在阿特船上，那些住在他们同伴中的人被带到我身边，他们低头向我致敬，欢呼着向我致敬。我已升起，我像美丽的金鹰一样聚集起来，它有一只贝努鸟的头，拉神每天都进来听我说话；我坐在努特的长子神中间。我已稳定下来，神圣的塞赫特赫特普 (Sekhet-hetep) 就在我面前，我已在其中进食，我已在其中成为khu，我拥有丰富的食物——我想要多少就有多少——神 Nepra 已将我的喉咙赐予我，我已掌握了守护（或属于）我头部的东西。”

THE HEART OF CARNELIAN

埃及卢克索麦迪奈哈布的象形文字。

[From the Papyrus of Ani (British Museum No. 10,470, sheet 33).]

化身为神鹰的篇章。宰相努得意地说：

PRESERVING THE HEART

“伟大的神啊，您现在来到塔图吧！请为我铺平道路，让我四处走动，访问我的王座；我已重生，已崛起。请您让我被人敬畏，让我成为众人恐惧的对象。让冥界的诸神畏惧我，让他们为我而战。让那想伤害我的人，不要靠近我，或在黑暗之屋伤害我，就是那为弱者穿衣盖被，名字被隐藏的人；让诸神也不要这样对待我。你们这些听我讲话的神啊！你们这些统治者啊，你们是奥西里斯的追随者！因此，当一个神对另一个神讲话时，你们要保持沉默，因为他倾听正义和真理；奥西里斯啊，请让我按照你口中所说的话四处游历，让我看到你自己的形态和灵魂的性格。请让我出来，让我可以控制我的双腿，让我在那里生存，就像统治一切的涅布特切尔一样。愿冥界的诸神敬畏我，愿他们在自己的住所为我而战。请让我与那些继续前行的神灵一起前行，愿我像生命之主一样安息在安息之地。愿我与神圣的女神伊西斯结合，愿她保护我免受伤害；不要让任何人来看到神圣的女神赤身裸体、无助无助。愿我继续前行，愿我到达天堂的最远端。我与神塞布交谈，我向内布特切尔祈求神食；冥界的诸神都敬畏我，当他们看到你为我提供食物，包括空中的飞鸟和海里的鱼时，他们便在他们的居所为我而战。我是与神圣的Khu同住的Khu之一，当他出现并在塔图中显现时，我将自己的形态塑造成他的神圣形态。[我]是一个精神体（sah），拥有我的灵魂，并会向你诉说与我有关的事情。哦，请允许我被敬畏，让我成为一种恐怖；让冥界的诸神害怕我，让他们在他们的居所为我而战。我，就是我，是与神圣的Khu同住的Khu，神圣的 Khu 是神 Tem 亲自创造的，我从他眼中的花朵（即睫毛）中诞生；他使万物存在，使万物辉煌（即成为Khus)，他使那些与他同时存在的人变得强大。看哪，他是努中唯一的神，当他从地平线出现时，他们向他歌颂（或表示敬意），与他同时存在的诸神和库斯将恐怖归于他。”

[From Lepsius, Todtenbuch, Bl. 16.]

“我是上帝之眼创造的虫子之一。看哪，当伊西斯还没有生下荷鲁斯时，我已发芽、茁壮成长，我已衰老，我已变得比那些与神圣的库一起居住、与他一起诞生的人更伟大。我像神圣的鹰一样飞起来，荷鲁斯为我造了一个精神体，里面有他自己的灵魂，这样我就可以占有冥界中属于奥西里斯的一切。双狮神是涅姆斯王冠神庙的统治者，居住在他的秘密居所，他对我说：“回到天堂的最远端，因为看，由于你通过荷鲁斯的形态变成了一个精神体，涅姆斯王冠不属于你；但是看，你甚至拥有向天堂最远端说话的能力。”我，守护者，占有了冥界中属于奥西里斯的荷鲁斯的东西，荷鲁斯大声地向我讲述了他神圣的父亲奥西里斯在他自己下葬那天对他说的话。我已通过双狮神赐予你涅姆斯王冠，以便你继续前行，并踏上天路，让那些居住在地平线最远处的人能够看到你，让冥界的诸神能够看到你，并在他们的住所为你而战。奥赫特就是其中之一。所有神灵，他们都是上帝神殿的守护者，他们在我的话语面前屈服了。万岁！在坟墓上高高在上的他站在我这边，他已将涅姆斯王冠戴在我头上，这是双狮神为我颁布的法令，奥赫特神已为我铺平了道路。我，甚至我，在我的坟墓中高高在上，双狮神已将涅姆斯王冠戴在我头上，他还给了我头上的双层毛茸茸的覆盖物。他用自己的脊梁坚定了我的心，他用自己强大无比的力量坚定了我的心，我不会因 Shu 而堕落。我与美丽的神圣兄弟、两位乌拉伊之主和解，愿他受人崇拜！我，就是我，是知道天空之路的人，天空之风在我体内。使人恐惧的公牛不会将我赶回，我将前往塞克特-内赫（即无限时间的领域）边界上沉船水手的所在之处，我将继续前往阿蒙提地区的夜晚和悲伤。哦，奥西里斯，我每天都会进入双狮神的殿堂，然后从那里出来，进入神圣女神伊西斯的殿堂。我将看到隐藏的神圣之物，我将被引领到秘密和神圣之物，就像他们让我看到伟大神的诞生一样。荷鲁斯通过他的灵魂将我变成了一个精神体，[我能看到其中的东西。如果我在舒的神灵附近说话，他们会拒绝我的机会。我是守护者，我] 拥有荷鲁斯从奥西里斯那里得到的地下世界的东西。我，就是我，居住在神圣的Khu中的荷鲁斯. [我] 已获得掌控他王冠的权力，已获得掌控他光芒的权力，我已游历遥远、无边无际的天堂。荷鲁斯坐在他的宝座上，荷鲁斯坐在他的王座上。我的面容像神圣的鹰，我的力量像神圣的鹰，我是一个被他的神圣之主完全装备的人。我将来到塔图，我将见到奥西里斯，我将在左右两边向他致敬，我将向努特致敬，她将看着我，众神将看着我，还有无眼的荷鲁斯之眼。他们（即众神）将向我伸出双臂。我以神圣的力量崛起，击退那些想让我屈服的人。他们为我打开圣路，他们看到我的形象，他们听到我所说的话。你们这些图阿特（冥界）的神灵，你们要俯下身来，用你们的脸庞来抵抗我，用你们的力量来对抗我，你们引领着永不停歇的星星，你们修建通往赫玛提（Hemati）居所的圣路，那里是强大而可怕的灵魂之主。荷鲁斯命令你们抬起脸，这样我才能看着你们。我像神圣的鹰一样升起，荷鲁斯用他自己的灵魂为我创造了一个精神体，来占有图阿特（冥界）中属于奥西里斯的东西。我用神圣的发辫束缚着诸神，我前往那些守护他们房间的人那里，他们在我的两边。我修建了道路，我继续旅行，到达了那些居住在秘密住所的神灵那里，他们是奥西里斯神庙的守护者。我已用力量对他们说话，并让他们知道那位长着双角与苏提作战的人最强大的力量；我让他们知道那位占有神圣食物的人，以及那位拥有泰姆之力的人。愿冥界诸神为我安排一次顺利的旅程！哦，你们这些居住在你们秘密住所的诸神，你们是奥西里斯神庙的守护者，你们人数众多，请允许我到你们那里去。我已经束缚并聚集了凯塞穆-埃内特的力量，”或（如其他人所说）“凯塞米乌-埃内特的力量；我已将那些守卫和守护地平线道路的人的道路力量神圣化，他们是天堂中赫马提地平线的守护者。我为奥西里斯修建了住所，我为他修建了道路，我完成了所受的命令，我来到塔图，我见到了奥西里斯，我向他讲述了他心爱的长子的事，以及苏提受伤的心，我还见到了没有生命的神。是的，我让他们知道了何鲁斯在他父亲奥西里斯不在的时候所执行的诸神的旨意。万岁，主啊，你这最强大、最可怕的灵魂！确实，我，就是我，已经来了，请你看着我，请你让我高高在上。我穿越了图阿特（冥界），我开辟了通往天堂和人间的道路，在那里我没有遭遇任何抵抗。奥西里斯啊，愿你高高在上，登上宝座！奥西里斯啊，你听到了美妙的话语！奥西里斯啊，你的力量是强大的。奥西里斯啊，你的头颅紧贴着你。奥西里斯啊，你的额头是坚定的。奥西里斯啊，你的心是快乐的。奥西里斯啊，你的言语（？）是坚定的，奥西里斯啊，你的王子们也欢欣鼓舞。你像阿蒙泰特的公牛一样坚定。你的儿子荷鲁斯像太阳一样升上了你的宝座，所有的生命都与他同在。数百万年的时光都在侍奉他，数百万年的时光让他心生恐惧；众神之众是他的仆人，众神之众也让他心生恐惧。神灵泰姆，统治者，也是众神中唯一的一位，已经说过 [这些事情]，他的话永远不会消失。荷鲁斯既是神圣的食物，也是祭品。[他] 已经去世（？）来聚集他神圣父亲的 [成员]；荷鲁斯是 [他的] 拯救者，荷鲁斯是 [他的] 拯救者。荷鲁斯从他神圣父亲的水和 [他的] 腐烂中涌现出来。他成为了埃及的统治者。众神为他劳作，他们为他辛苦劳作了数百万年；他通过他的眼睛活了数百万年，他的眼睛是它的主 (或 Neb-s) Nebt-er-tcher 的唯一眼睛。”

The chapter of not letting the heart of a man be driven away from him in the underworld. Osiris Auf-ankh, triumphant, born of Sheret-Amsu, triumphant, saith:

古埃及的柱子和柱头。

“My heart, my mother; my heart, my mother! My heart of my existence upon earth. May naught stand up to oppose me in judgment; may there be no opposition to me in the presence of the sovereign princes; may [no evil] be wrought against me in the presence of the gods; may there be no parting [of thee] from me in the presence of the great god, the lord of Amentet. Homage to thee, O thou heart of Osiris-khent-Amentet! Homage to you, O my reins! Homage to you, O ye gods who dwell in the divine clouds, and who are exalted (or holy) by reason of your sceptres! Speak ye fair words for the Osiris Auf-ankh, and make ye him to prosper before Nehebka. And behold, though I be joined unto the earth, and am in the mighty innermost part of heaven, let me remain on the earth and not die in Amentet, and let me be a khu therein forever and ever.”

成为诸侯统治者的篇章。宰相努得意洋洋地说：

[From the Papyrus of Nu (British Museum No. 10,477, sheet 5).]

“我是神 Tem，是天堂的创造者，是万物的创造者，我来自大地，我使种子得以生长，我是万物之主，我是诸神的诞生者；我是伟大的神，我创造了自己，我是生命的主宰，我是诸神的繁荣昌盛。向你们致敬，你们这些神圣事物（或创造）的主宰，你们这些住所隐秘的纯洁存在！向你们致敬，你们这些永恒的主宰，你们的形象隐秘，你们的神殿隐藏在未知的地方！向你们致敬，你们这些居住在 Tenait（？）的诸神！向你们致敬，你们这些环行诸神被洪水淹没的 Qebhu 土地！向你们致敬，居住在 Amentet 的众神！向你们致敬，居住在 Nut 的众神！请允许我来到你们身边，因为我是纯洁的，我是神圣的，我是 khu ，我是强大的，我被赋予了灵魂（或者我是强大的），我给你们带来了香料、芳香的树胶和泡碱；我已经结束了从你们嘴里流到我身上的唾沫。我来了，我已经结束了你们心中的邪恶，我已经消除了你们对我的过错。我给你们带来了美好的事物，我让正义和真理出现在你们面前。我，甚至是我，了解你们，我知道你们的名字，我知道你们未知的形态，我与你们一起存在。我的到来就像那位吃人并依靠众神生活的神的到来。我在你们面前威力无比，就像那位在安息之所上高高在上的神；众神高兴地来到我身边，女神们见到我时也向我祈求。我来到你们身边，我像你们的两个神圣女儿一样升起。我坐在地平线上，在桌子上接受供品，在黄昏时分饮宴饮酒。我的到来受到了欢呼声的欢迎，居住在地平线上的众神将赞美归于我，神圣的灵体（Sah），众神之王。我就像居住在大神庙中的圣神一样高高在上，当我的母亲努特生下我时，众神看到我从努特的身体中美丽地走出来，他们欢呼雀跃。”

The chapter of not letting the heart of the overseer of the palace, the Chancellor-in-Chief, Nu, triumphant, be driven away from him in the underworld. He Saith:

本书讲述了如何化身为在黑暗中赐予光明的神。奥西里斯，抄经士阿尼，得意洋洋地说道：

[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]

“我是努神袍的腰带，闪耀光芒，照亮他的胸膛，将光明送入黑暗，通过我口中强大的咒语，将居住在我体内的两个战斗神灵团结起来，将堕落的人扶起——因为与他一起在阿布图（阿拜多斯）山谷的人已经堕落——然后我安息了。我记得他。我已经在我的城市中占有了胡神，因为我在那里找到了他，我用我的力量俘虏了黑暗。我已经在太阳之眼在第十五天的节日到来时将其救出，我已经在天宫中将苏特与与他在一起的老人进行了称量。我已在月神庙中为托特赠予[所需之物]，以迎接节日的第十五天。我已经占有了乌雷特王冠；玛特（即正义和真理）在我的身体里；它的嘴巴是绿松石和水晶。我的家园在青金石色的沟壑之中。我是 Hem-Nu（？），在黑暗中散发光芒。我来是为了在黑暗中散发光芒，黑暗因我而变得明亮。我在黑暗中散发光芒，我推翻了毁灭性的鳄鱼。我歌颂了那些居住在黑暗中的人，我唤醒了那些哭泣的人，那些掩面而陷于悲惨的人；他们当时没有看我。[那么，]你们众生，我是 Hem-Nu（？），我不会让你们听到有关此事的消息。[我]开辟了[道路]，我是 Hem-Nu（？），[我]让光明化为黑暗，我来吧，黑暗已经结束，光明已经真正来临。”

The chapter of not letting the heart of Osiris, the scribe of the holy offerings of all the gods, Ani, triumphant, be driven from him in the underworld. He saith:

来自高级官员内巴蒙（Nebamun）墓的莲花花园画。

“My heart, my mother; my heart, my mother! My heart whereby I came into being! May naught stand up to oppose me at [my] judgment; may there be no opposition to me in the presence of the sovereign princes (Tchatcha); may there be no parting of thee from me in the presence of him that keepeth the Balance! Thou art my ka, the dweller in my body; the god Khnemu who knitteth and strengtheneth my limbs. Mayest thou come forth into the place of happiness whither we go. May the Shenit (i.e., the divine officers of the court of Osiris), who form the conditions of the lives of men, not cause my name to stink. [Let it be satisfactory unto us, and let the listening be satisfactory unto us, and let there be joy of heart unto us at the weighing of words. Let not that which is false be uttered against me before the great god, the lord of Amentet. Verily how great shalt thou be when thou risest in triumph!]”

化莲篇。宫中大臣努言：

These words are to be said over a scarab of green stone encircled with band of refined copper and [having] a ring of silver, which shall be placed on the neck of the Khu.

“我是一朵纯净的莲花，从拉神鼻孔的神圣光辉中涌出。我已踏出 [我的路]，我继续追寻荷鲁斯。我是从田野中走出来的纯净之人。”

THIS CHAPTER WAS FOUND IN THE CITY OF KHEMENNU (HERMOPOLIS MAGNA) UNDER THE FEET OF [THE STATUE OF] THIS GOD. [IT WAS INSCRIBED] UPON A SLAB OF IRON OF THE SOUTH, IN THE WRITING OF THE GOD HIMSELF, IN THE TIME OF THE MAJESTY OF THE KING OF THE NORTH AND OF THE SOUTH, MEN-KAU-RA, TRIUMPHANT, BY THE ROYAL SON HERU-TA-TA-F, WHO DISCOVERED IT WHILE HE WAS ON HIS JOURNEY TO MAKE AN INSPECTION OF THE TEMPLES AND OF THEIR ESTATES.

化作莲花的篇章。奥西里斯·帕克尔说道：

The chapter of beating back the crocodile that cometh to carry away the charm from Nu, the overseer of the palace. The chancellor-in-chief, triumphant, the son of the overseer of the palace, Amen-Hetep, triumphant, in the underworld. He saith:

“万岁，莲花，你是神奈弗·特穆的化身！我认识你们，在诸神中，在冥界之主中，我知道你们的名字，我是你们中的一员。请你们允许我见到图阿特（冥界）的神圣向导，并允许我在冥界中靠近阿蒙特之主的地方。请让我到达切塞特的土地上的一处住所，请各位神灵在永恒之主面前接待我。请允许我的灵魂前往任何它愿意去的地方，不要让我的灵魂被赶出众神之群。”

“Get thee back, return, get thee back, thou crocodile-fiend Sui; thou shalt not advance to me, for I live by reason of the magical words which I have by me. I do not utter that name of thine to the great god who will cause thee to come to the two divine envoys; the name of the one is Betti, and the name of the other is ‘Hra-k-en-Maat.’ Heaven hath power over its seasons, and the magical word hath power over that which is in its possession, let therefore my mouth have power over the magical word which is therein. My front teeth are like unto flint knives, and my jaw-teeth are like unto the Nome of Tutef. Hail thou that sittest with thine eyeball upon these my magical words! Thou shalt not carry them away, O thou crocodile that livest by means of magical words!”

变身为卜塔、吃蛋糕、喝啤酒、解开脚步、在安努（赫利奥波利斯）成为活生生的篇章。大臣努得意洋洋地说：

Anubis and the serpent.

“我像鹰一样飞翔，像鹅一样咯咯叫，在伟大存在的节日，我栖息在冥界（aat）的居所。我所憎恶的东西，我所憎恶的东西，我没有吃过；污秽之物是我所憎恶的，我没有吃过，对我的神来说，这是一种可憎之物，它从未进入我的肚子。那么，让我靠诸神和库为我注定的东西生活吧；让我活着，让我有权掌控蛋糕；让我在诸神和库面前吃它们（他们对我有恩惠）；让我有权掌控[这些蛋糕]，让我在我神圣的女士哈索尔女神的棕榈树的[树荫下]吃它们。让祭祀、蛋糕和祭祀器皿在安努制成；让我穿上[我将从]女神泰特手中得到的]塔乌衣服；让我站起来，让我坐在任何我喜欢的地方。我的头像拉的头，[当我的成员]聚在一起时，[我]就像泰姆；拉的四边，地球的四倍宽。我出来了。我的舌头像普塔的舌头，我的宝座像女神哈索尔的宝座，我用嘴提及我父亲泰姆的话语。他约束塞布的妻子，在他面前低下头，对他心生畏惧。由于我的伟大行为，人们不断为我唱赞美诗，我被注定为塞布的神圣继承人，大地之主和大地的保护者。神塞布使我精神焕发，他将他的升起归于我。那些居住在安努的人向我鞠躬下拜，因为我是他们的主宰，我是他们的公牛。我比时间之主更强大，我将享受爱的快乐，并将主宰数百万年。”

“I am the Prince in the field. I, even I, am Osiris, who hath shut in his father Seb together with his mother Nut on the day of the great slaughter. My father is Seb and my mother is Nut. I am Horus, the first-born of Ra, who is crowned. I am Anpu (Anubis) on the day of reckoning. I, even I, am Osiris the prince who goeth in and declareth the offerings which are written down. I am the guardian of the door of Osiris, even I. I have come, I have become glorious (or a Khu), I have been reckoned up, I am strong, I have come and I avenge mine own self. I have sat in the birth-chamber of Osiris, and I was born with him, and I renew my youth along with him. I have laid hold upon the Thigh which was by Osiris, and I have opened the mouth of the gods therewith, I sit upon the place where he sitteth, and I write down the number [of the things] which make strong(?) the heart, thousands of loaves of bread, thousands of vases of beer, which are upon the altars of his father Osiris, [numbers of] jackals, wolves, oxen, red fowl, geese and ducks. Horus hath done away with the sacrifices of Thoth. I fill the office of priest in the regions above, and I write down there [the things] which make strong the heart. I make offerings (or offerings are made to me) at the altars of the Prince of Tattu, and I have my being through the oblations [made to] him. I snuff the wind of the East by his head, and I lay hold upon the breezes of the West thereby.... I go round about heaven in the four quarters thereof; I stretch out my hand and grasp the breezes of the south [which] are upon its hair. Grant unto me air among the venerable beings and among those who eat bread.”

普塔塞克神

Anubis attending the mummy of Sennedjem.

化身为贝努鸟的篇章。大臣努得意洋洋地说：

[From Lepsius, Todtenbuch, Bll. 16 and 17.]

“我从未成形的物质中诞生。我像神 Khepera 一样存在，我像发芽的事物（即植物）一样发芽，我像乌龟一样打扮自己。我是每个神的胚芽。我是四方世界的昨天，也是 Amentet 中诞生的七个 Uræi，也就是说，[Horus，从他的神圣身体发出光芒。他是]与 Suti 作战的神，但神 Thoth 通过居住在 Sekhem 的人和 Annu 中的灵魂的审判来到他们中间，他们之间有一条溪流。我白天来，我踏着众神的脚步崛起。我是神 Khensu，驱散所有反对他的人。”

The chapter of beating back the crocodile that cometh to carry away the magical words from the Khu in the underworld. Osiris Auf-ankh, triumphant, saith:

[如果] 死者知晓此章，他将在死后白天变得纯洁，他将完成他内心所渴望的任何转变。他将追随 UN-NEFER，他将对 OSIRIS 的食物和墓葬餐感到满意。[他] 将看到圆盘，[他] 在 RA 面前在地球上处于良好状态，他将在 OSIRIS 面前获得胜利，并且任何邪恶的东西都永远无法统治他。

“The Mighty One fell down upon the place where he is, or (as others say), upon his belly, but the company of the gods caught him and set him up again. [My] soul cometh and it speaketh with its father, and the Mighty One delivereth it from these eight crocodiles. I know them by their names and [what] they live upon, and I am he who hath delivered his father from them.”

化为苍鹭的篇章。宰相努得意地说：

“Get thee back, O Crocodile that dwellest in the East, who feedest upon those who eat their own filth, for that which is an abomination unto thee is in my belly; I advance, I am Osiris.”

“[我] 已经统治了那些被带去献祭的野兽，用刀子刺向它们的头、头发和……[万岁]，年长的人们 [万岁]，Khu s，你们有机会，总宰相，宫殿的监督者，胜利的 Nu，在地上，他所屠杀的都在天上；他所屠杀的都在天上，他也在地上。看哪，我是强大的，我在天堂的最高处行大事。我使自己变得纯洁，[我] 使天堂的广阔[成为] 我脚步的地方[当我进入] 奥克特的城市时；我前进，我前进到乌努 (Hermopolis) 的城市。我已将诸神安置在他们的道路上，并唤醒了居住在他们神殿中的尊贵之人。难道我不认识努吗？难道我不认识塔图南吗？难道我不认识那些伸出犄角的火色生物吗？难道我不认识我所听从的咒语吗？我是书中记载的斯马姆公牛（用于屠杀）。诸神大喊道：“让你们的脸对前来的人仁慈起来。”光明超出了你们的知识范围，你们无法束缚它；时间和季节在我的身体里。我不会对胡神说话，我不会用邪恶的话语代替正义和真理的话语，每天正义和真理都会出现在我的眉毛上。晚上举行死者的节日，老人被囚禁在地上。”

“Get thee back, O Crocodile that dwellest in the East, the serpent-fiend Naau is in my belly, and I will give [him] unto thee; let not thy flame be against me.”

拉美西斯、卜塔和塞赫麦特的雕像。

“Get thee back, O Crocodile that dwellest in the South, who feedest upon filth, and waste, and dirt, for that which is an abomination unto thee is in my belly; shall not the flame be on thy hand? I am Sept.”

苍鹭是苍鹭科的一种食肉涉禽，原产于温带欧洲、亚洲和非洲部分地区。

“Get thee back, O Crocodile that dwellest in the South, for I am safe by reason of my charm; my fist is among the flowers and I will not give it unto thee.”

变成活生生的灵魂，不进入酷刑室的章节。凡是知道的人，都不会看到腐败。总督努得意洋洋地说：

The gallery in the second court of Thutmose I at Medinet Habu in Luxor, Egypt.

“我是拉的神圣灵魂，来自神努；神圣的灵魂即上帝，[我是]神圣食物的创造者，我所憎恶的就是罪恶，我看不上它。我宣扬正义和真理，并以此为生。我是神圣的食物，以我的灵魂之名，它不会被腐化：我以我的 Khepera 之名与努一起诞生，我每天都在 Khepera 中诞生。我是光明之主，我所憎恶的就是死亡；不要让我进入图阿特（地下世界）的酷刑室。我把荣誉归于奥西里斯，我让那些居住在我所爱的神圣事物中的众生心安。他们让我感到恐惧，并让那些居住在他们神圣领土中的众生对我产生敬畏。看哪，我被高举在我的旗帜、我的座位和被裁定给我的宝座上。我是努神，作恶者不能毁灭我。我是原始物质的长子，也就是说，我是神圣的灵魂，是永恒众神的灵魂，我的身体是永恒。我的形态是永恒，是岁月之主和永恒之王。[我是]黑暗的创造者，他居住在我所爱的天空的最远端，我到达了天空的边界。我双脚前进，成为我葡萄藤的主人，我航行在形成[天地之间]分界线的天空上，[我]摧毁那些靠近我脚步的隐藏的蠕虫，我的脚步朝向双手和双臂之主。我的灵魂是永恒灵魂的灵魂，我的身体是永恒。我是神圣的崇高存在，是特布之地的主人。我的名字是‘我是城里的男孩，是平原上的年轻人’；‘永不遭受腐败’是我的名字。我是灵魂，是神努的创造者，神努居住在地下世界：我的孵化之地是看不见的，我的蛋没有破裂。我已消除了所有的罪孽，我将见到我的神圣父亲，黄昏之主，他的身体居住在安努。我前往（？）夜之神（？），他与光明之神一起居住在伊比斯（即托特）的西部地区。”

Crocodiles on the Nile were both a powerful symbol and a danger in ancient Egypt.

化燕篇。宰相努得意地说：

[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]

“我是一只燕子，我是一只燕子。我是蝎子，拉神的女儿。你们这些神仙，你们的气息多么芬芳；你们这些神仙，你们的气息多么芬芳！火焰，你们从地平线升起，你们的气息多么芬芳！你们这些在城里的人，你们的气息多么芬芳！你们这些在城里的人，你们这些在城里的人，我把他海湾的守护者带进来了。哦，向我伸出你的手，让我能在双火池中度过我的日子，让我带着我的信息前进，因为我带着话要说。哦，为我打开门，我会把我看到的东西说出来。荷鲁斯已成为太阳之舟的神圣王子，他被赋予了他神圣的父亲奥西里斯的王位，而努特的儿子赛特，则躺在他为我制造的枷锁之下。我已经计算了塞克姆城里的情况，我按照奥西里斯的话伸出双手和双臂，我已经进入审判，我来是为了发言；请允许我传达我的消息。我进去了，我受到了审判，我以有尊严的身份从内布特切尔的大门出来。我在灵魂通道的伟大地方是纯洁的，我已经消除了我的罪孽，我已经摆脱了我的过错，我已经摧毁了属于我身体在地球上的邪恶。万岁，你们这些守卫大门的神灵，为我开辟一条道路，因为，看哪，我和你们一样。我在白天出来，我徒步前行，我在光明之神面前掌握了自己的脚步，我知道塞克特阿鲁的隐藏方式和大门，确实，我，甚至是我，已经来了，我已经在地球上推翻了我的敌人，但我的腐朽身体却在坟墓里！”

The chapter of repulsing serpents (or worms). Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith:

非洲燕子是一种小型鸟类，它用泥丸在高处、受保护的地方筑巢。

“Hail, thou serpent Rerek, advance not hither. Behold Seb and Shu. Stand still now, and thou shalt eat the rat which is an abominable thing unto Ra, and thou shalt crunch the bones of the filthy cat.”

如果此章被 [死者] 知晓，他将在白天出现，他将不会被任何冥界之门拒之门外，他将定期且持续地变成一只燕子。

AGAINST SNAKES

化身为蛇萨塔的章节。大臣努得意洋洋地说：

“O Serpent! I am the flame which shineth upon the Opener(?) of hundreds of thousands of years, and the standard of the god Tenpu,” or (as others say) “the standard of young plants and flowers. Depart ye from me, for I am the divine Maftet.”

“我是蛇萨塔，寿命很长。我每天都会死去，又会重生。我是蛇萨塔，居住在地球的最远端。我死去，又会重生，我重生，我更新，我每天都会变得年轻。”

The skull of a Nile crocodile.

一只埃及家燕。

AGAINST SERPENTS

变身为鳄鱼的篇章。大臣努得意地说：

“Hail, thou god Shu! Behold Tattu! Behold Shu! Hail Tattu! [Shu] hath the head-dress of the goddess Hathor. They nurse Osiris. Behold the twofold being who is about to eat me! Alighting from the boat I depart(?), and the serpent-fiend Seksek passeth me by. Behold sam and aaqet flowers are kept under guard(?). This being is Osiris, and he maketh entreaty for his tomb. The eyes of the divine prince are dropped, and he performeth the reparation which is to be done for thee; [he] giveth [unto thee thy] portion of right and truth according to the decision concerning the states and conditions [of men].”

“我是神圣的鳄鱼，生活在恐惧之中，我是神圣的鳄鱼，我像一头贪婪的野兽一样抓住[我的猎物]。我是 ​​Qem-ur 城中那条伟大而强大的鱼。我是 Sekhem 城中人们向我鞠躬和叩头的领主。”

DRIVING AWAY APSHAIT

使灵魂在冥界与肉体结合的章节。胜利的奥西里斯·阿尼说道：

“Depart from me, O thou that hast lips which gnaw, for I am Khnemu, the lord of Peshennu, and [I] bring the words of the gods to Ra, and I report [my] message to the lord thereof.”

“万岁，安纽神 (即，使者)！万岁，佩勒神 (即，奔跑者)，居住在你的殿堂中！[万岁，]伟大的上帝！请允许我无论在何处将灵魂带到我身边。如果它愿意停留，那么请让我的灵魂无论在何处都被带到我身边，因为你会发现荷鲁斯之眼站在你身边，就像那些与奥西里斯相似的存在一样，永远不会在死亡中躺下。不要让胜利的奥西里斯阿尼在那些安努的人们中躺下死亡，在那片土地上，成千上万的灵魂与他们的身体结合在一起。让我拥有我的ba (灵魂) 和我的khu，让我在任何地方都获得胜利。[注意我所说的这些事情，因为它带有权杖]；啊，天堂的神圣守护者们，请观察我的灵魂（无论它在何处）。如果它愿意停留，请让我的灵魂看着我的身体，因为你会发现荷鲁斯之眼就站在你身边，就像那些（像奥西里斯一样的存在）一样。”

DRIVING BACK THE MERTI

“万岁，诸神们，你们拖着亿万年之主的船，你们把它带到地下世界，让它穿越努特，你们让灵魂进入灵体，你们的手上拿着绳索，你们的武器紧握着，你们消灭敌人吧；这样，太阳之船就会高兴，伟大的上帝就会平安地踏上旅程。看哪，让奥西里斯·阿尼的灵魂胜利地出现在诸神面前，让它和你们一起在天空的东方胜利地追随到昨天所在的地方；让它得到和平，在阿蒙特得到和平。愿它看着它的物质身体，愿它安息在它的灵体上；愿它的身体永远不灭亡，也不会遭受腐烂。”

[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]

吉萨大狮身人面像

The chapter of driving back the two Merti goddesses. Nu, the chancellor-in-chief, triumphant, saith:

描绘埃及诸神的墓葬壁画。

“Homage to you, ye two Rekht goddesses, ye two Sisters, ye two Mert goddesses, I bring a message to you concerning my magical words. I shine from the Sektet boat, I am Horus the son of Osiris, and I have come to see my father Osiris.”

[这些]话语将被念给一颗镶嵌着宝石的金灵魂，放在奥西里斯的胸前。

LIVING BY AIR

驱逐口中恶念的篇章。宫廷总管、宰相努，胜利者，宫廷总管的儿子，宰相阿蒙赫特普，胜利者，说道：

“[I am the god Tem], who cometh forth out of Nu into the watery abyss. I have received [my habitation of Amentet, and have given commands] with my words to the [Khus] whose abiding-places are hidden, to the Khus and to the double Lion-god. I have made journeys round about and I have sung hymns of joy in the boat of Khepera. I have eaten therein, I have gained power therein, and I live therein through the breezes [which are there]. I am the guide in the boat of Ra, and he openeth out for me a path; he maketh a passage for me through the gates of the god Seb. I have seized and carried away those who live in the embrace of the god Ur (i.e., Mighty One); I am the guide of those who live in their shrines, the two brother-gods Horus and Set; and I bring the noble ones with me. I enter in and I come forth, and my throat is not slit; I go into the boat of Maat, and I pass in among those who live in the Atet boat, and who are in the following of Ra, and are nigh unto him in his horizon. I live after my death day by day, and I am strong even as is the double Lion-god. I live, and I am delivered after my death, I, the scribe Nebseni, the lord of piety, who fill the earth and come forth like the lily of mother-of-emerald, of the god Hetep of the two lands.”

“你这砍头、割眉毛的人啊，你用他们心中的咒语将邪恶的记忆从库斯的口中驱走，别用你看他们的眼神看着我。你用腿转一圈，脸转向后方，这样你就能看到舒神的神圣屠杀者们从你身后走来，砍下你的头，割下你的眉毛，因为你的主将传达暴力的信息，让你看看你说了什么。你为我做点什么，让邪恶的记忆从我的嘴里消失；不要砍掉我的头；不要割下我的眉毛；不要因为你心中的咒语而让我的嘴巴紧闭，就像你通过他们心中的咒语为Khu所做的那样。当你按照敌人苏提的意愿将邪恶的回忆投射到奥西里斯的嘴里时，女神伊西斯说了两句话，你回来吧，离开，说：“让你的脸朝向私密处，看着从泰姆之眼中何鲁斯之眼的火焰中向你射出的那张脸”，以及那晚将吞噬你的灾难。奥西里斯回去了，因为你的可憎在他身上；你回去了，因为他的可憎在你身上。我回去了，因为你的可憎在我身上；你也要回去，因为我的可憎在你身上。你会来找我，但我说你不要向我走来，这样我就会结束生命，然后我对舒神的神圣屠杀者说，‘离开吧。’”

Anubis fights the serpent while Horus looks on.

不让胜利的努的灵魂被囚禁在冥界的章节。他说：

The chapter of living by air in the underworld. Nu, the overseer of the palace, the chancellor-in-chief, triumphant, the son of the overseer of the palace, the chancellor-in-chief, Amen-hetep, triumphant, saith:

“万岁，你高贵无比！万岁，你受人崇拜！噢，你是万能的灵魂，你是神圣的灵魂，你是可怕的力量的拥有者，你是让众神敬畏你的人，你是登上威严宝座的加冕者，我祈求你为巴（灵魂）、库和凯比特（阴影）开辟一条道路，凯旋的宰相努（努）就是宫殿的守护者，[让他] 得到这一切。我是一个完美的库，我已经到达了拉和哈索尔居住的地方。”

“I am the double Lion-god, the first-born of Ra and Tem of Ha-khebti(?), [the gods] who dwell in their divine chambers. Those who dwell in their divine abodes have become my guides, and they make paths for me as they revolve in the watery abyss of the sky by the side of the path of the boat of Tem. I stand upon the timbers(?) of the boat of Ra, and I recite his ordinances to the beings who have knowledge, and I am the herald of his words to him whose throat stinketh. I set free my divine fathers at eventide. I close the lips of my mouth, and I eat like unto a living being. I have life in Tattu, and I live again after death like Ra day by day.”

如果 [死者] 知晓此章，他将能够将自己转变为冥界中提供的 KHU [带着他的灵魂和他的阴影]，并且他将永远不会被囚禁在 AMENTET 的任何门口，无论是进出。

DRIVING BACK REREK

这篇章讲的是打开坟墓，让灵魂和奥西里斯的阴影进入，奥西里斯是抄经士涅布塞尼，他是崇敬之主，是穆特·雷斯塔家的女主人所生，胜利之神，这样他就可以在白天出现，统领他的舰队。[他说：]

“Get thee back, depart, retreat(?) from [me], O Aaapef, withdraw, or thou shalt be drowned at the Pool of Nu, at the place where thy father hath ordered that thy slaughter shall be performed. Depart thou from the divine place of birth of Ra wherein is thy terror. I am Ra who dwelleth in his terror. Get thee back, Fiend, before te darts of his beams. Ra hath overthrown thy words, the gods have turned thy face backward, the Lynx hath torn open thy breast, the Scorpion hath cast fetters upon thee; and Maat hath sent forth thy destruction. Those who are in the ways have overthrown thee; fall down and depart, O Apep, thou Enemy of Ra! O thou that passest over the region in the eastern part of heaven with the sound of the roaring thunder-cloud, O Ra who openest the gates of the horizon straightway on thy appearance, [Apep] hath sunk helpless under [thy] gashings. I have performed thy will, O Ra, I have performed thy will; I have done that which is fair, I have done that which is fair, I have labored for the peace of Ra. [I] have made to advance thy fetters, O Ra, and Apep hath fallen through thy drawing them tight. The gods of the south and of the north, of the west and of the east have fastened chains upon him, and they have fettered him with fetters; the god Rekes hath overthrown him and the god Hertit hath put him in chains. Ra setteth, Ra setteth; Ra is strong at [his] setting. Apep hath fallen, Apep, the enemy of Ra, departeth. Greater is the punishment [which hath been inflicted on] thee than the sting(?) which is in the Scorpion goddess, and mightily hath she, whose course is everlasting, worked it upon thee and with deadly effect. Thou shalt never enjoy the delights of love, thou shalt never fulfil thy desire, O Apep, thou Enemy of Ra! He maketh thee to go back, O thou who art hateful to Ra; he looketh upon thee, get thee back! [He] pierceth [thy] head, [he] cutteth through thy face, [he] divideth [thy] head at the two sides of the ways, and it is crushed in his land; thy bones are smashed in pieces, thy members are hacked off thee, and the god [A]ker hath condemned thee, O Apep, thou enemy of Ra! Thy mariners are those who keep the reckoning for thee, [O Ra, as thou] advancest, and thou restest there wherein are the offerings made to thee [As thou] advancest, [as thou] advancest toward the House the advance which thou hast made toward the House is a prosperous advance; let not any baleful obstacle proceed from thy mouth against me when thou workest on my behalf. I am Set who let loose the storm-clouds and the thunder in the horizon of heaven even as [doth] the god Netcheb-ab-f.”

“那紧闭的门已打开，也就是说，他已在死亡中躺下。那打开的门已在荷鲁斯之眼的命令下对我的灵魂关闭，荷鲁斯之眼使我坚强，使拉神额头上的美人屹立不倒，他抬起双腿，步伐悠长。我为自己开辟了道路，我的四肢强大而有力。我是荷鲁斯，是他神圣父亲的复仇者。我是带着他神圣父亲前来的人，也是用权杖带着他母亲前来的人。道路将为那些控制住自己双脚的人打开，他将在拉神之船上看到伟大的上帝，当灵魂在船头被清点，当岁月也被清点的时候。让荷鲁斯之眼拯救我的灵魂，让光明的装饰牢牢地刻在拉神的额头上，让黑暗笼罩你们的脸，你们这些想要紧紧拥抱欧西里斯的人。哦，不要囚禁我的灵魂，哦，不要守护我的阴影，为我的灵魂和我的阴影开辟一条道路，让他们在灵魂审判之日，在神殿中见到伟大的上帝，让他们向那些守护欧西里斯成员、守护库斯、囚禁对我作恶的亡灵阴影的人朗诵欧西里斯的话语，他的住所是隐秘的，这样他们就不会对我作恶。愿那些守护欧西里斯成员、囚禁亡灵阴影的人为你和你的替身（ka）开辟一条道路。天堂不会保佑你，大地不会囚禁你，你不会与屠杀的神灵共存，但你将统治你的双腿，你将直接在地球上前进到你的身体，以及那些属于神殿和守护奥西里斯成员的人。”

Apep was the ancient Egyptian deity who embodied chaos and was thus the opponent of light and Ma’at (order/truth). He appeared in art as a giant serpent.

英国埃及古物学家霍华德·卡特发现完整的图坦卡蒙墓。

“‘Hail,’ saith the god Tem, ‘make strong your faces, O soldiers of Ra, for I have driven back the god Nentcha in the presence of the divine sovereign princes.’ ‘Hail,’ saith the god Seb, ‘make ye firm those who are upon their seats which are in the boat of Khepera, take ye your ways, [grasping] your weapons of war in your hands.’ ‘Hail,’ saith Hathor, ‘take ye your armor.’ ‘Hail,’ saith Nut, ‘come and repulse the god Tcha who pursueth him that dwelleth in his shrine and who setteth out on his way alone, namely, Neb-er-tcher, who cannot be repulsed.’ ‘Hail,’ say those gods who dwell in their companies and who go round about the Turquoise Pool, ‘come, O mighty One, we praise and we will deliver the Mighty One [who dwelleth in] the divine Shrine, from whom proceeds the company of the gods, let commemorations be made for him, let praise be given to him, let words [of praise] be recited before him by you and by me.’ ‘Hail,’ saith Nut to thy Sweet One. ‘Hail,’ say those who dwell among the gods, ‘he cometh forth, he findeth [his] way, he maketh captives among the gods, he hath taken possession of the goddess Nut, and Seb standeth up.’ Hail, thou terrible one, the company of the gods is on the march. Hathor quaketh with terror, and Ra hath triumphed over Apep.”

图坦卡蒙木制石棺的现代复制品。

The sun god Ra, in the form of Great Cat, slays the snake Apep.

冥界不向东航行的篇章。大臣努得意地说：

The chapter of driving back the eater of the ass. Osiris Ra, triumphant, saith:

“向拉的阳具致敬，你摆脱了因反对而产生的灾难，数百万年来，循环一直没有动静。我比强者更强大，我比强者更强大。如果我航行了，或者如果我被从两个角带到东方，”或者（如其他人所说），“如果在魔鬼的盛宴上对我做了任何邪恶和可憎的事情，拉的阳具将被吞噬，[连同]奥西里斯的头。看着我，因为我在田野上旅行，在那里，众神割倒那些回应[他们的话]的人；现在，神 Khepera 的两个角确实将被推到一边；如果我被束缚，或者我去了东方，或者在我面前举行了魔鬼的盛宴，或者如果我受到了任何恶性伤害，那么 Tem 的眼睛里就会出现脓液和腐败。”

I. “Get thee back, Hai, thou impure one, thou abomination of Osiris! Thoth hath cut off thy head, and I have performed upon thee all the things which the company of the gods ordered concerning thee in the matter of the work of thy slaughter. Get thee back, thou abomination of Osiris, from the Neshmet boat ... which advanceth with a fair wind. Ye are holy, O all ye gods, and [ye] have cast down headlong the enemies of Osiris; the gods of Ta-ur shout for joy. Get thee back, O thou Eater of the Ass, thou abomination of the god Haas who dwelleth in the underworld. I know thee, I know thee, I know thee, I know thee. Who art thou? I am ...”

祈求墨水瓶和调色板的章节。大臣努得意洋洋地说：

[From the Papyrus of Nebseni, sheet 25.]

“万岁，年迈的神，您见证了您的神圣父亲，您是托特之书的守护者，[看哪，我来了；我被赋予荣耀，我被赋予力量，我充满威力，我拥有托特之书]，我带来了[它们，使我能够]通过居住在赛特的神阿克尔。我带来了墨水瓶和调色板，它们是托特手中的物品；它们里面的东西是隐藏的。看哪，我以抄写员的身份出现！我带来了奥西里斯的残渣，我在上面书写。我每天都在公正地抄写（即复制）这位伟大而美丽的神的话。哦，赫鲁库提，你命令我，我抄写（即复制）了正确和真实的东西，我每天都会把它带给你。”

The chapter of driving away the slaughterings which are performed in the underworld. Nebseni, the scribe and designer in the Temples of Upper and Lower Egypt, he to whom fair veneration is paid, the son of the scribe and artist Thena, triumphant, saith:

接近托特的篇章。总督努得意地说道：

ABOLISHING THE SLAUGHTERINGS

“我就是将恐怖送入雨水和雷电力量的人，我挡住了伟大女神的暴力袭击。[我像神 Shat（即屠杀之神）一样击打，像神 Ashu 一样倾倒凉水祭品，我为伟大女神工作[挡住]暴力袭击]，我让[我的]刀与托特手中的刀一起在雨水和雷电的力量中飞舞。”

[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]

这是接近托特和在冥界给予人类荣耀的篇章。大臣努得意地说道：

“My hair is the hair of Nu. My face is the face of the Disk. My eyes are the eyes of Hathor. My ears are the ears of Ap-uat. My nose is the nose of Khenti-khas. My lips are the lips of Anpu. My teeth are the teeth of Serqet. My neck is the neck of the divine goddess Isis. My hands are the hands of Ba-neb-Tattu. My forearms are the forearms of Neith, the Lady of Sais. My backbone is the backbone of Suti. My phallus is the phallus of Osiris. My reins are the reins of the Lords of Kher-aba. My chest is the chest of the Mighty one of Terror. My belly and back are the belly and back of Sekhet. My buttocks are the buttocks of the Eye of Horus. My hips and legs are the hips and legs of Nut. My feet are the feet of Ptah. [My fingers] and my leg-bones are the [fingers and] leg-bones of the Living Gods. There is no member of my body which is not the member of some god. The god Thoth shieldeth my body altogether, and I am Ra day by day. I shall not be dragged back by my arms, and none shall lay violent hold upon my hands. And shall do me hurt neither men, nor gods, nor the sainted dead, nor those who have perished, nor any one of those of ancient times, nor any mortal, nor any human being. I am he who cometh forth, advancing, whose name is unknown. I am Yesterday, and Seer of millions of years is my name. I pass along, I pass along the paths of the divine celestial judges. I am the lord of eternity, and I decree and I judge like the god Khepera. I am the lord of the Ureret crown. I am he who dwelleth in the Utchat [and in the Egg, in the Utchat and in the Egg, and it is given unto me to live [with] them. I am he that dwelleth in the Utchat when it closeth, and I exist by the strength thereof. I come forth and I shine; I enter in and I come to life. I am in the Utchat], my seat is upon my throne, and I sit in the abode of splendor(?) before it. I am Horus and (I) traverse millions of years. I have given the decree [for the stablishing of] my throne and I am the ruler thereof; and in very truth, my mouth keepeth an even balance both in speech and in silence. In very truth, my forms are inverted. I am Un-nefer, from one season even unto another, and what I have is within me; [I am] the only One, who proceedeth from an only One who goeth round about in his course. I am he who dwelleth in the Utchat, no evil thing of any form or kind shall spring up against me, and no baleful object, and no harmful thing, and no disastrous thing shall happen unto me. I open the door in heaven, I govern my throne, and I open up [the way] for the births [which take place] on this day. I am (?) the child who marcheth along the road of Yesterday. [I am] To-day for untold nations and peoples. I am he who protecteth you for millions of years, and whether ye be denizens of the heavens, or of the earth, or of the south, or of the north, or of the east, or of the west, the fear of me is in your bodies. I am he whose being has been moulded in his eye, and I shall not die again. My moment is in your bodies, but my forms are in my place of habitation. I am he who cannot be known, but the Red Ones have their faces directed toward me. I am the unveiled one. The season wherein [the god] created the heavens for me and enlarged the bounds of the earth and made great the progeny thereof cannot be found out; but they fail and are not united [again]. My name setteth itself apart from all things [and from] the great evil [which is in] the mouths [of men] by reason of the speech which I address unto you. I am he who riseth and shineth, the wall which cometh out of a wall, an only One who proceedeth from an only One. There is never a day that passeth without the things which appertain unto him being therein; passing, passing, passing, passing. Verily I say unto thee, I am the Sprout which cometh forth from Nu, and my Mother is Nut. Hail, O my Creator, I am he who hath no power to walk, the great Knot who is within yesterday. The might of my strength is within my hand. I myself am not known, but I am he who knoweth thee. I cannot be held with the hand, but I am he who can hold thee in his hand. Hail, O Egg! Hail, O Egg! I am Horus who lives for millions of years, whose flame shineth upon you and bringeth your hearts to me. I have the command of my throne and I advance at this season, I have opened a path, and I have delivered myself from all evil things. I am the dog-headed ape of gold three palms and two fingers [high], which hath neither arms nor legs and dwelleth in Het-ka-Ptah (Memphis), and I go forth as goeth forth the dog-headed ape that dwelleth in Het-ka-Ptah.”

“我是神 Her-ab-maat-f（即‘他眼中之人’），我来是为了给予拉神正义和真理；我通过向神阿克尔和特谢鲁诸神献祭，以及对塞布表示崇敬，让苏蒂与我和平相处。”

Nun and Naunet.

“在塞克特船上吟诵以下话语：阿努比斯的权杖，我已使宇宙之主的四位Khu与我和平相处，我通过他们的法令成为田野之主。我是神圣的父亲 Bah（即洪水之神），我为守护湖泊的人消除口渴。哦，居住在阿努灵魂中的威严的伟大神灵，因为我被高高举起。我是居住在你们中间的神 Menkh（即仁慈者）。确实，我已净化了我的灵魂，哦，威严的伟大神灵，不要在我面前设置来自你口中的邪恶障碍，不要让毁灭围绕着我或降临到我身上。我在和平之湖中洗净了自己，在天平的称重之湖中洗净了自己，在天堂的圣梧桐树下的 Netert-utchat 中洗净了自己。看哪，我洗净了自己，战胜了所有站出来反对正义和真理的敌人。我在地上是正义和真实的。我，甚至我自己，用我的嘴说话，我的嘴是主的力量，唯一的主，全能的拉，靠正义和真理生活。不要伤害我，让我在那些向一切[美好]事物前进的人的日子里穿上衣服。”

AIR AND WATER

带船上天的篇章。大臣得意洋洋地说：

“Hail, Hap-ur, god of heaven, in thy name of ‘Divider of heaven,’ grant thou unto me that I may have dominion over the water, even as the goddess Sekhet had power over Osiris on the night of the storms and floods. Grant thou that I may have power over the divine princes who have their habitations in the place of the god of the inundation, even as they have power over their own holy god of whose name they are ignorant; and may they let me have power even as [he hath let them have power].” “My nostrils are opened in Tattu,” or (as others say), “My mouth and my nostrils are opened in Tatau, and I have my place of peace in Annu, which is my house; it was built for me by the goddess Sesheta, and the god Khnemu set it up for me upon its walls. If to this heaven it cometh by the north, I sit at the south; if to this heaven it cometh by the south, I sit at the north; if to this heaven it cometh by the west, I sit at the east; and if to this heaven it cometh by the east, I sit at the west. I draw the hair of my nostrils, and I make my way into every place in which I wish to sit.”

“向你致敬，你居住在北天大湖中的大腿，你看得见，却永不消亡。当你像神一样升起时，我站在你面前。我看见了你，但我没有在死亡中躺下；我站在你面前，我像神一样升起。我像鹅一样咯咯叫，像鹰一样降落在神圣的云朵和大露珠旁。我从地球旅行到天堂。舒神让我站起来，光之神让我在梯子的两侧充满活力，永不停歇的星星让我上路，让我远离屠杀。当我在神笔的通道上前进时，我带来了驱赶灾难的东西；你来了，你是多么伟大，神笔！我从塞克特萨萨（即火场）的火焰池中而来。你住在塞克特-萨萨的火焰池中，而我依靠神圣的[神]之杖生活。向卡阿神致敬，你带来了那些在船边的东西……我站在船上，引导自己[越过]水面；我站在船上，神引导着我。我站了起来。我说话了。[我是]庄稼的主人。我一边前进一边航行，塞克姆（莱托波利斯）的大门为我打开，乌努（赫尔莫波利斯）城的田地被授予给我，劳工（？）连同我的亲生骨肉一起赐给我。”

In the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. I. Bl. 70) this chapter ends quite differently, and reads: “I am strong in my mouth and in my nostrils, for behold Tem has stablished them; behold, O ye gods and Khus. Rest thou, then, O Tem. Behold the staff which blossometh, and which cometh forth when a man crieth out in your names. Behold, I am Tem, the tree (?) of the gods in [their] visible forms. Let me not be turned back.... I am the Am-khent, Nefer-uben-f, triumphant. Let neither my flesh nor my members be gashed with knives, let me not be wounded by knives by you. I have come, I have been judged, I have come forth therein, [I] have power with my father, the Old man, Nu. He hath granted that I may live, he hath given strength unto me, and he hath provided me with the inheritance of my father therein.”

古埃及神庙内的一间房间。

DOMINION OVER ELEMENTS

阴间带船篇。宰相努得意地说：

“Open to me.” Who art thou? Whither goest thou? What is thy name? “I am one of you.” Who are those with thee? “The two serpent goddesses Merti. Separate thou from him, head from head, when [thou] goest into the divine Mesqen chamber. He letteth me set out for the temple of the gods who have found their faces. ‘Assembler of Souls’ is the name of my boat; ‘Making the hair to stand on end’ is the name of the oars; ‘Goad’ is the name of the hold; ‘Making straight for the middle’ is the name of the rudder; likewise [the boat] is a type of my being borne onward in the pool. Let there be given unto me vessels of milk, together with cakes, and loaves of bread, and cups of drink, and flesh in the Temple of Anpu.”

“万岁，你们把船开过邪恶的阿佩皮，请允许我把船开过去，平安地卷起绳索。来吧，来吧，快点，快点，因为我来见我的父亲奥西里斯，安西服装的主人，他满怀喜悦地获得了统治权。万岁，暴风雨之王，你，男性，你，水手！万岁，你驾船过邪恶的阿佩皮！万岁，你从刀下出来，捆绑了头颅，坚固了颈骨。万岁，你掌管着隐藏的船，束缚了阿佩皮，请允许我把船开过去，让我可以卷起绳索，乘着船出发。这片土地险恶不堪，群星失去平衡，坠落地面，他们找不到任何可以帮助他们再次升天的东西：他们的道路被拉的舌头挡住了。安特布是这两片土地的向导。塞布通过他们的舵稳定下来。打开圆盘的力量。红色生物的王子，我像遭遇海难的人一样被带走了；允许我的Khu，我的兄弟，来找我，让我出发去你所知道的地方。”

The front facade of the Temple of Edfu with carved figures and hieroglyphs.

“告诉我我的名字”，我所停泊的树林说道；“居住在神殿中的两地之主”，是你的名字。

A statue representation of the Egyptian god Anubis on sand.

“告诉我我的名字，”船舵说道，“哈皮乌之腿”就是你的名字。

IF HE (I.E., THE DECEASED) KNOWETH THIS CHAPTER, HE SHALL GO INTO, AFTER COMING FORTH FROM, THE UNDERWORLD OF THE [BEAUTIFUL AMENTET].

“告诉我我的名字，”绳索说道；“安普（阿努比斯）用来完成我的防腐工作的头发”就是你的名字。

DOMINION OVER ELEMENTS

“告诉我们我们的名字，”桨架说道；“冥界之柱”是你的名字。

[From the Papyrus of Ani (British Museum No. 10,470, sheet 16).]

“告诉我我的名字，”堡垒说道；“阿卡尔”是你的名字。

The chapter of snuffing the air, and of having dominion over the waters in the underworld. Osiris Ani saith:

“告诉我我的名字，”桅杆说道；“那个在贵妇离去之后将她带回来的人”就是你的名字。

“Hail, thou sycamore tree of the goddess Nut! Grant thou to me of [the water and of] the air which dwell in thee. I embrace the throne which is in Unnu (Hermopolis), and I watch and guard the egg of Nekek-ur (i.e., the Great Cackler). It groweth, I grow; it liveth, I live; it snuffeth the air, I snuff the air, I the Osiris Ani, in triumph.”

“告诉我我的名字，”下层甲板说道；“Ap-uat 旗帜”是你的名字。

A diorite vase from the Neqada II period at The Field Museum, Chicago.

“告诉我我的名字，”上柱说道；“梅斯塔之喉”是你的名字。

DOMINION OVER ELEMENTS

“告诉我我的名字，”帆说道；“坚果”是你的名字。

[From Lepsius, Todtenbuch, Bl. 23.]

“告诉我们我们的名字，”皮革碎片说道；“你们是用苏提烧毁的姆尼维斯公牛的皮制成的”，这是你们的名字。

Another chapter. Osiris Auf-ankh, triumphant, saith:

“告诉我们我们的名字，”桨叶说道；“长子荷鲁斯之指”就是你的名字。

“Let the gates of heaven be opened for me by the god [Thoth] and by Hapi, and let me pass through the doors of Ta-qebh into the great heaven,” or (as others say), “at the time,” [or (as others say)], “with the strength(?) of Ra. Grant ye, [O Thoth and Hapi,] that I may have power over the water, even as Set had power over his enemies on the day when there were storms and rain upon the earth. Let me have power over the divine beings who have mighty arms in their shoulders, even as the god who is apparelled in splendor and whose name is unknown had power over them; and may I have power over the beings whose arms are mighty.”

“告诉我我的名字，”火柴说道；“伊西斯之手，擦去荷鲁斯之眼上的血迹”，就是你的名字。

PRESERVATION OF THE SOUL

“告诉我们我们的名字”，船体里的木板说道；“Mesthi、Hapi、Tuamautef、Qebh-sennuf、Haqau（即，带走俘虏的人）、Thet-em-aua（即，以暴力夺取的人）、Maa-an-tef（即，看到父亲带来的​​东西的人）和Ari-nef-tchesef（即，创造自己的人）”，是你们的名字。

[From the Papyrus of Ani (British Museum No. 10,470, sheet 15).]

哈特谢普苏特的墓葬神庙

The chapter of not letting the soul of a man be taken from him in the underworld. Osiris, the Scribe Ani, saith:

“告诉我们我们的名字，”弓箭手说道；“他是诸侯之首”就是你的名字。

“I, even I, am he who came forth from the water-flood which I make to overflow, and which becometh mighty as the river [Nile].”

“告诉我我的名字，”船体说；“Mert”是你的名字。

DRINKING WATER

“告诉我我的名字”，舵说道；“Aqa”（即真实的人）是你的名字，哦你在水中闪耀，隐藏的光束（？）是你的名字。

[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 4).]

“告诉我我的名字，”龙骨说道；“伊西斯的大腿（或腿），拉神用刀砍断了它，把血带进了塞克特船，”这就是你的名字。

The chapter of drinking water in the underworld. The scribe Nebseni ... saith:

“告诉我我的名字，”水手说；“旅行者”是你的名字。

“May be opened [to me] the mighty flood by Osiris, and may the abyss of water be opened [to me] by Tehuti-Hapi, the lord of the horizon, in my name of ‘Opener.’ May there be granted [to me] mastery over the water-courses as over the members of Set. I go forth into heaven. I am the Lion-god Ra. I am the Bull. [I] have eaten the Thigh, and I have divided the carcass. I have gone round about among the islands (or lakes) of Sekhet-Aaru. Indefinite time, without beginning and without end, hath been given to me; I inherit eternity, and everlastingness hath been bestowed upon me.”

“告诉我我的名字”，带着你而来的风说道；“从特姆（Tem）吹向肯提-阿蒙提（Khenti-Amenti）鼻孔的北风”就是你的名字。

The last three chapters, with a single vignette, are grouped in one in the Papyrus of Nefer-uben-f (see Naville, op. cit., Bd. I. Bl. 72); but the order of them as there given is 61, 60, 62. In the Turin Papyrus (Lepsius, op. cit., Bl. 23) the vignette of each is the same, i.e., the deceased holding a sail in his left hand.

“告诉我我的名字，”河流说道，“如果你想踏上我的征程”；“那些可见之物”就是你的名字。

DRINKING WATER

“告诉我们我们的名字”，河岸说道；“水屋中神 Au-a（即，他那双似是而非的手）的毁灭者”是你的名字。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).]

“告诉我我的名字”，大地说道，“如果你想在我身上行走”；“天堂的鼻子来自神乌图，他居住在塞克特阿鲁，并从那里欢欣鼓舞地走出来”，这就是你的名字。

The chapter of drinking water and of not being burnt by fire [in the underworld]. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

然后应在他们面前朗诵这些话：

“Hail, Bull of Amentet! I am brought unto thee, I am the oar of Ra wherewith he ferried over the divine aged ones; let me neither be burnt up nor destroyed by fire. I am Bet, the first-born son of Osiris, who doth meet every god within his Eye in Annu. I am the divine Heir, the exalted one(?), the Mighty One, the Resting One. I have made my name to germinate, I have delivered [it], and thou shalt live through me day by day.”

“向你们致敬，你们这些拥有辉煌Ka的神圣存在，你们这些万物的神圣主宰，你们存在并且永生，你们的无限年限的两倍周期就是永恒，我已为你们开辟了道路，请赐予我食物和坟墓餐，让我可以与之交谈，让女神伊西斯在伟大的神面前给我面包和蛋糕。我知道你们将食物放在他鼻孔前的那位伟大的神，他的名字叫 Thekem；当他从天堂的东部地平线出发时，当他进入天堂的西部地平线时，愿他的旅程成为我的旅程，他的出发也是我的出发。不要让我在Mesqet房间被毁灭，不要让魔鬼控制我的肢体。我的饼在佩城，我的麦酒在特普城，愿今天所献的祭品献给我。愿我的祭品是小麦和大麦；愿我的祭品是油膏和亚麻衣服；愿我的祭品是生命、力量和健康；愿我的祭品是以任何我喜欢的形式在白天出现在Sekhet-Aarru。”

PRESERVATION FROM SCALDING

这个十八王朝的石英岩石棺原本是为后来成为法老的哈特谢普苏特女王制作的。后来，她决定将她父亲的木乃伊法老图特摩斯一世从他的墓穴转移到她的墓穴，并重写了碑文。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]

如果此章被 [ 死者 ] 知晓，他便会进入 SEKHET-AARRU，在伟大神的祭坛上，面包、葡萄酒和蛋糕便会赐予他，还有田地和一片种植了小麦和大麦的庄园，荷鲁斯的追随者将为他收割。他将吃下那些小麦和大麦，他的四肢将因此得到滋养，他的身体将如同神的身体，他将以任何他喜欢的形式进入 SEKHET-AARRU，并会定期、持续地出现在那里。

The chapter of not being scalded with water. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

这本书讲述了如何使Khu完美无缺，并让他和他的追随者一起登上拉的船。宫殿的监督者、总宰相 Nu 得意洋洋地说：

COMING FORTH BY DAY

“我已将神圣的贝努带到东方，将奥西里斯带到塔图城。我已打开神哈普的宝库，我已清理了圆盘的道路，我已将神塞克里拉到他的雪橇上。强大而神圣的女神在她的时刻让我变得强大。我赞美和荣耀圆盘，我已将自己与在黎明歌唱的神圣猿猴联合起来，我是他们之中的神圣存在。我已将自己变成女神伊西斯的对应者，她的力量（Khu）使我变得强大。我已将自己与绳索，我把阿佩普拉回来，我让他向后走。拉向我伸出双手，他的水手没有击退我；我的力量是乌查特的力量，乌查特的力量就是我的力量。如果房子的监督者，总督努，胜利者，与拉的船分离，那么他（即拉）将与蛋和阿布图鱼分离。”

[From the Papyrus of Nebseni (British Museum No. 9,900, sheets 23 and 24).]

[本章] 应在上述设计上诵读，并应将其写在未写过的纸莎草纸上，用绿色颗粒[制成的墨水]与防水混合，纸莎草纸应放在死者的胸前；它不得进入（即接触）他的成员。如果为任何死者做了这件事，他将在一天之中每天进入 RA 之舟，而神托特将把他视为完美的 KHU，因为他每天来来往往，规律而持续地 [进入 RA 之舟]。他将设置 TET 并稳定扣环，并与 RA 一起航行到他希望的任何地方。

The chapter of coming forth by day in the underworld. Nebseni, the lord of reverence, saith:

保护拉之船的章节。

IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL BE VICTORIOUS BOTH UPON EARTH AND IN THE UNDERWORLD. HE SHALL DO WHATSOEVER A MAN DOETH WHO IS UPON THE EARTH, AND HE SHALL PERFORM ALL THE DEEDS WHICH THOSE DO WHO ARE [ALIVE]. NOW IT IS A GREAT PROTECTION [GIVEN] BY THE GOD. THIS CHAPTER WAS FOUND IN THE CITY OF KHE-MENNU INSCRIBED UPON THE BLOCK OF IRON IN LETTERS OF LAPIS-LAZULI WHICH WAS UNDER THE FEET OF THIS GOD.

“你劈开水面，从溪流中出来，坐在船上，回到你昨天的站点，坐在船上，回到你昨天的站点，加入奥西里斯，宫殿的监督者，总督，胜利的努，完美的库，加入你的水手，让你的力量成为他的力量。以你的名义向拉致敬，如果你经过七肘尺的眼睛，它的瞳孔为三肘尺，那么你确实会加强奥西里斯，胜利的努，完美的库，[让他成为]你的水手之一，让你的力量成为他的力量。以拉的名义向你致敬，如果你经过那些在死亡中被推翻的人，那么你确实会让奥西里斯，努，胜利，完美的灵魂，站起来，愿你的力量成为他的力量。以拉的名义向你致敬，如果你能打开冥界的隐藏之物，并满足你的众神之心，那么你确实会让胜利的总督努心满意足，让你的力量成为他的力量。你的成员，拉，是由（这一）章节（？）建立的。”

In the rubric to this chapter as found in the Papyrus of Mes-em-neter, the chapter is said to have been “discovered in the foundations of the shrine of the divine Hennu boat by the chief mason in the time of the King of the North and of the South, Hesepti, triumphant,” and it is there directed that it shall be recited by one who is ceremonially pure and clean, and who hath not touched women, and who hath not eaten flesh of animals or fish.

[本章] 应在一条用国王的细麻布织成的带子上诵读，带子上用 ANTI 写着，应在埋葬之日戴在完美 KHU 的脖子上。如果将此护身符戴在他的脖子上，他就会做任何他想做的事情，就像神一样；他会加入荷鲁斯的追随者；他将被稳定为一颗与七重星 (SOTHIS) 面对面的星星；他腐烂的身体将和他的亲属永远一样成为神；而女神门凯特 (MENQET) 将使植物在他的身上发芽；而威严的神托特 (THOTTH) 将慈爱地让光芒随意停留在他腐朽的身躯上，就像他为北方和南方之王、胜利之神奥西里斯 (OSIRIS) 的威严所做的那样。

CHAPTER OF KNOWLEDGE

从埃及阿拜多斯的奥西里斯神庙观看供奉阿蒙神的小教堂。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 13).]

进入拉神之船的篇章。大臣努得意地说道：

The south wall of the Temple of Hathor at Dendera. Cleopatra and her son Caesarian are depicted on the left.

“万岁，伟大的上帝，你在你船上，请带我上你的船。[我已踏上你的足迹]，让我成为你的旅程的向导，让我成为你的子民，成为永不停歇的星星。你憎恶的东西和我憎恶的东西，我不会吃，我憎恶的东西，我憎恶的东西是污秽之物，我不会吃；但坟墓祭品和圣食[我会吃]，我不会因此而倒下。我不会用手靠近污秽之物，也不会穿着凉鞋在上面行走，因为我的面包[是]用白大麦制成的，我的麦酒[是]用红大麦制成的；看哪，塞克特船和阿特船带来了这些东西，并把土地的礼物(?)放在了安努灵魂的祭坛上。乌尔阿里特啊，当你在天堂旅行时，赞美诗将献给你！泰尼城的居民啊，愿你有食物，当狗群聚集时，愿我不受伤害。我亲自来了，我将神从所遭受的苦难中解救出来，从手臂和腿部的严重疾病中解救出来。我来了，我向他的身体吐了口唾沫，我包扎了手臂，我让他的腿可以走路了。[我]进入[船]，[我]按照拉的命令绕行。”

I. [IF THIS CHAPTER BE KNOWN] BY A MAN HE SHALL COME FORTH BY DAY, AND HE SHALL NOT BE REPULSED AT ANY GATE OF THE TUAT (UNDERWORLD), EITHER IN GOING IN OR IN COMING OUT. HE SHALL PERFORM [ALL] THE TRANSFORMATIONS WHICH HIS HEART SHALL DESIRE FOR HIM AND HE SHALL NOT DIE; BEHOLD, THE SOUL OF [THIS] MAN SHALL FLOURISH. AND MOREOVER, IF [HE] KNOW THIS CHAPTER HE SHALL BE VICTORIOUS UPON EARTH AND IN THE UNDERWORLD, AND HE SHALL PERFORM EVERY ACT OF A LIVING HUMAN BEING. NOW IT IS A GREAT PROTECTION WHICH [HATH BEEN GIVEN] BY THE GOD. THIS CHAPTER WAS FOUND IN THE FOUNDATIONS OF THE SHRINE OF HENNU BY THE CHIEF MASON DURING THE REIGN OF HIS MAJESTY THE KING OF THE NORTH AND OF THE SOUTH, HESEPTI, TRIUMPHANT, WHO CARRIED [IT] AWAY AS A MYSTERIOUS OBJECT WHICH HAD NEVER [BEFORE] BEEN SEEN OR LOOKED UPON. THIS CHAPTER SHALL BE RECITED BY A MAN WHO IS CEREMONIALLY CLEAN AND PURE, WHO HATH NOT EATEN THE FLESH OF ANIMALS OR FISH, AND WHO HATH NOT HAD INTERCOURSE WITH WOMEN.

了解东方灵魂的篇章。大臣努得意洋洋地说：

THIS CHAPTER SHALL BE RECITED BY A MAN WHO IS CEREMONIALLY CLEAN AND PURE, WHO HATH NOT EATEN THE FLESH OF ANIMALS OR FISH, AND WHO HATH NOT HAD INTERCOURSE WITH WOMEN. AND BEHOLD, THOU SHALT MAKE A SCARAB OF GREEN STONE, WITH A RIM PLATED(?) WITH GOLD, WHICH SHALL BE PLACED IN THE HEART OF A MAN, AND IT SHALL PERFORM FOR HIM THE “OPENING OF THE MOUTH.” AND THOU SHALT ANOINT IT WITH ANTI UNGUENT, AND THOU SHALT RECITE OVER IT [THESE] ENCHANTMENTS.

“我，甚至我，知道天堂的东门——知道它的南边在卡鲁湖，它的北边在鹅运河——拉神从那里乘风而来。我是与神船中的滑车有关的人，我是在拉神船上不停歇的水手。我，甚至我，知道拉神在两棵绿松石色的梧桐树之间显现自己，当他跨过舒的支柱，朝着拉神出现的东方之主的大门前进时。我，甚至我，知道拉神的塞克特-阿鲁，它的墙壁是铁的。里面的麦子高五肘，麦穗高两肘，麦秆高三肘。其中的大麦高七肘，穗长三肘，麦秆长四肘。看哪，库斯人，每人高九肘，在东方的神圣灵魂附近收割。我，甚至我，知道东方的神圣灵魂，也就是说，赫鲁库蒂（哈玛奇斯），女神赫拉的牛犊，以及晨星[每日。一座神圣的城市为我而建，我知道它，我知道它的名字；它的名字是‘塞克特-阿鲁’。”

GAINING MASTERY OVER ENEMIES

塞克特-赫特佩特的篇章就从这里开始，还有白天出现的篇章；进入地下世界和从地下世界出来的篇章；来到塞克特-阿鲁，来到塞克特-赫特佩特，这片广阔的土地，风之女神；在那里拥有权力；在那里成为库；在那里耕种；在那里收割；在那里吃饭；在那里喝酒；在那里做爱；做一切事情，就像人类在地球上所做的那样。看看卜塔神庙的抄写员和艺术家内布森尼，他说：

“Ra sitteth in his habitation of millions of years, and he hath gathered together the company of the gods, with those divine beings, whose faces are hidden, who dwell in the Temple of Khepera, who eat the god Bah, and who drink the drink-offerings which are brought into the celestial regions of light; and conversely. Grant that I may take possession of the captives of Osiris, and never let me have my being among the fiends of Suti! Hail, let me sit upon his folds in the habitation of the god User-ba (i.e., he of the strong Soul)! Grant thou that I may sit upon the throne of Ra, and let me have possession of my body before the god Seb. Grant thou that Osiris may come forth triumphant over Suti [and over] the night-watchers of Suti, and over the night-watchers of the Crocodile, yea the night-watchers of the Crocodile, whose faces are hidden and who dwell in the divine Temple of the King of the North in the apparel of the gods on the sixth day of the festival, whose snares are like unto everlastingness and whose cords are like unto eternity. I have seen the god Abet-ka placing the cord; the child is laid in fetters, and the rope of the god Ab-ka is drawn tight(?) ... Behold me. I am born, and I come forth in the form of a living Khu, and the human beings who are upon the earth ascribe praise [unto me]. Hail, Mer, who doest these things for me, and who art put an end to by the vigor of Ra, grant thou that I may see Ra; grant thou that I may come forth against my enemies; and grant thou that I may be victorious over them in the presence of the sovereign princes of the great god who are in the presence of the great god. If, repulsing [me], thou dost not allow me to come forth against my Enemy and to be victorious over him before the sovereign princes, then may Hapi—who liveth upon law and order—not come forth into heaven—now he liveth by Maat—and may Ra—who feedeth upon fish—not descend into the waters! And then, verily shall Ra—who feedeth upon right and order—come forth into heaven, and then, verily, shall Hapi—who feedeth upon fish—descend into the waters; and then, verily, the great day upon the earth shall not be in its season. I have come against my Enemy, he hath been given unto me, he hath come to an end, and I have gotten possession [of him] before the sovereign princes.”

“赛特已经控制了荷鲁斯，荷鲁斯用双眼注视着塞克特赫特普周围的建筑（？），但我已将荷鲁斯从赛特手中解放出来，赛特打开了双眼在天上的通道。赛特将他的水分随风洒向居住在梅尔特城的灵魂（或他的眼睛），并将荷鲁斯的尸体从阿克特的诸神手中解救出来。现在看我，我制造了这艘巨大的船，让它在赫特普湖上航行，我用强大的力量将它从舒的宫殿中带走；他的星辰领域变得年轻，恢复了昔日的力量。我已将船带到湖中，以便我可以进入城市，我已经驶入他们的神圣城市赫特普。看哪，这是因为我，甚至是我，与他的季节、他的指引、他的领土以及他长子的众神相处融洽。他让两位神圣的战士（即荷鲁斯和赛特）与那些守护着他以美丽形式创造的生物的人和平相处，他带来和平；他让两位神圣的战士与那些守护他们的人和平相处。他剪掉神圣战士的头发，他驱走无助者的风暴，他让库斯远离危害。让我在那片田野中获得统治权，因为我知道它，我曾在它的湖泊之间航行，以便我可以进入它的城市。我的嘴巴很强大；我装备了对抗库斯的武器；不要让他们统治我。让我得到你的田野作为奖赏，哦，神赫特普；你的愿望，你就会实现，风之主。我愿成为一位我可以在其中吃饭，可以在其中喝水，可以在其中耕作，可以在其中收割，可以在其中战斗，可以在其中做爱，可以在那里我的话语强大，可以在那里我永远不会处于奴役状态，而是可以在那里拥有权威。你使神赫特普的嘴和喉咙变得强壮（？）；它的名字是 Qetetbu。他建立在神舒的水基（？）上，与拉的愉快事物有关。他是岁月的分配者，他隐藏在嘴里，他的嘴巴沉默，他所说的话是秘密，他实现永恒，并作为赫特普，即赫特普之王，拥有永恒的存在。神荷鲁斯使自己变得像鹰一样强壮，寿命为一千肘长和两千肘宽；他随身带着装备，他一路前行，来到他心之所向的地方，在水池和城市中。他诞生于城市之神的出生室，他用城市之神的食物作为祭品，他在那里做适合做的事，并与之结合，在神圣城市出生室的一切事务中。当他像水晶一样安顿下来时，他在那里做一切事情，这些事情就像在双火湖中所做的事一样，那里没有欢乐的人，那里有各种邪恶的东西。神赫特普进进出出，在为城市之神的出生室聚集各种东西的田野里倒退。当他像水晶一样凝固在生命中时，他会在其中做各种事情，就像在双火湖中所做的那样，那里没有欢乐，也没有任何邪恶的事情。[让我]与神赫特普一起生活，穿上衣服，不被北方的领主（？）掠夺，愿神灵的领主给我带来食物；愿他让我前进，愿我走出去，愿他将我的力量带给我，愿我接受它，愿我的装备来自神赫特普。愿我能掌握我身体里伟大而强大的话语，通过它我会记住，我会忘记。让我继续我的旅程，让我耕耘。我在神圣的城市里很平静，我知道塞克特赫特普的水域、城市、村庄和湖泊。我在其中生存，我在其中强大，我在其中成为库，我在其中进食，我在其中播种，我在其中收获，我在其中耕作，我在其中做爱，我在其中与神赫特普和平相处。看哪，我在其中播种，我在湖泊间航行，我前往其中的城市，神圣的赫特普。看哪，我的嘴里长着角（作为牙齿），请赐予我充足的食物，让卡斯和库斯吃饱。s [活着]。我已将舒的判断传给了认识他的人，这样我就可以前往那里的城市，可以在湖泊间航行，可以在塞克特赫特普 (Sekhet-hetep) 漫步；看哪，拉在天上，看哪，神赫特普是它的双重祭品。我已来到它的土地，我已系上腰带（？），我已前来，以便可以赠送即将送给我的礼物，我已为自己感到高兴。我已抓住神赫特普为我大大增加的力量。哦，乌内恩赫特普，我已进入你，我的灵魂跟随我，我的神圣食物在我双手上，哦，两地的女神，你坚定了我记住和忘记的话语；我将不受伤害地生活，不受任何伤害 [对我造成]，哦，请赐予我，哦，请赐予我，心中的喜悦。让我平静下来，捆绑我的筋骨和肌肉，让我呼吸空气。哦，Un[en]-em-hetep，你，风之女神，我已进入你体内，并打开（即展示）了我的头。拉睡着了，但我醒了，女神哈斯特在夜晚的天堂之门。我面前设置了障碍，但我已收集了他所排放的一切。我在我的城市中。哦，努特-乌尔特，我已进入你体内，并清点了我的收获，我将继续前往瓦赫。我是被绿松石包裹的公牛，公牛田之主，女神塞普特（索蒂斯）在时辰的神圣言语之主。哦，瓦赫，我已进入你体内，我吃掉了我的面包，我已控制了精选的牛肉和带羽毛的家禽，舒的鸟儿也已赐予我；我追随诸神，追随神圣的卡斯。哦切菲特，我已进入你。我穿上衣服，用萨束腰拉的衣裳；现在看，他在天上，住在天上的人都跟随拉，我也在天上跟随拉。哦，乌内恩赫特普，两地之主，我已进入你，我已跳入切塞特湖；看我吧，一切污秽都已离我而去。伟大的神生长在其中，看，我已在其中找到食物；我已捕捉到长羽毛的鸟，并以其中最美的为食。哦，昆肯特，我已进入你，我已见到奥西里斯（我的父亲），我已凝视我的母亲，我已做爱。我已抓到虫子和蛇，我已获救。我知道与切塞特女神相对的神的名字，他有着直发，长着两只角；他收割，我既耕种又收割。啊，哈斯特，我已进入你，我已驱散那些想来到青绿色天空的人，我已追随众神之风。伟大的神已将我的头赐予我，将我的头绑在我头上的是那位拥有青绿色眼睛的强大之人，即 Ari-en-ab-f（即他随心所欲）。啊，乌瑟尔特，我已进入你，来到了屋首，那里有神圣的食物为我送来。啊，斯玛姆，我已进入你。我的心在注视，我的头戴上白色王冠，我被带入天界，我使陆地上的物体繁荣昌盛，心中为公牛、为天神、为众神之伴而欢欣鼓舞。我是公牛之神，众神之主，他从青绿色天空中走出来。哦，小麦和大麦的神圣诺姆，我来到你身边，我走上前来，我拿起了跟随我的东西，即众神之伴的最佳祭品。我已将我的船系在天湖中，我已竖起停泊的柱子，我已用我的声音吟诵规定的话语，我已向居住在塞克特赫特普的众神献上赞美。”

Statue of Rameses II, Temple of Luxor.

这是皮涅杰姆二世 (Pinedjem II) 《亡灵书》的摘录，皮涅杰姆二世于公元前 990 年至公元前 969 年担任底比斯的阿蒙神大祭司，是事实上的埃及南部统治者。

VICTORY OVER ENEMIES

另一章是了解佩的灵魂。宫廷总管、大臣努得意洋洋地说：

“Hail, [thou] who shinest from the Moon and who sendest forth light therefrom, thou comest forth among thy multitudes, and thou goest round about, let me rise,” or (as others say), “let me be brought in among the Khus, and let the underworld be opened [unto me]. Behold, I have come forth on this day, and I have become a Khu (or a shining being); therefore shall the Khus let me live, and they shall cause my enemies to be brought to me in a state of misery in the presence of the divine sovereign princes. The divine ka (double) of my mother shall rest in peace because of this, and I shall stand upon my feet and have a staff of gold,” or (as others say), “a rod of gold in my hand, wherewith I shall inflict cuts on the limbs [of mine enemy] and shall live. The legs of Sothis are stablished, and I am born in their state of rest.”

“[万岁，] 卡特，你居住在卡特、安佩特和卡特之乡！[万岁，] 居住在佩城的狩猎女神们，你们这些天上的土地（？），你们这些星星，你们这些给予蛋糕和麦芽酒（？）的神灵们，你们知道佩城被赐予荷鲁斯的原因吗？我，甚至我，都知道，虽然你们不知道。看哪，拉为了补偿他眼睛受伤而把这座城市给了他，为此拉对荷鲁斯说，‘让我看看你的眼睛里发生了什么’，他立刻看向了那里。然后拉对荷鲁斯说，‘看看那只黑猪’，他一看，他的眼睛立刻受伤了，[也就是说] 一场猛烈的风暴[发生了]。然后荷鲁斯对拉说，‘真的，我的眼睛看起来就像是苏蒂打了一拳的眼睛；’ [说完] 他吃掉了自己的心。然后拉对那些神说，“把他安置在他的房间里，他会做得很好的。”现在那头黑猪就是苏蒂，他变成了一头黑猪，正是他瞄准了荷鲁斯的眼睛里的火焰。然后拉对那些神说，“猪对荷鲁斯来说是可憎的东西；哦，但是尽管猪对他来说是可憎的，他也会做得很好。”然后，当荷鲁斯以他自己的孩子的形式存在时，众神就是他的神圣追随者，他们说，“让我们用他的公牛、山羊和猪来祭祀[诸神]。”现在，梅斯蒂、哈皮、图阿马乌特夫和盖布森努夫的父亲是荷鲁斯，他们的母亲是伊西斯。于是荷鲁斯对拉说，“请你在佩城给我两位神圣的兄弟，在涅肯城给我两位神圣的兄弟，他们是从我的身体里诞生的，他们将以永恒审判者的形象与我同在，那时大地将会绽放，雷云和雨水将会消失。”荷鲁斯的名字变成了“Her-uatch-f”（即他的绿宝石王子）。我，甚至我，都知道 Pe 的灵魂，即荷鲁斯、Mesthi 和 Hapi。”

In later Egyptian mythology, Ra-Horakhty was more of a manifestation of “Ra (who is) Horus of the Horizons.” It has been suggested that Ra-Horakhty simply refers to the sun’s journey from horizon to horizon as personified by Ra or that. It may also show Ra as a symbolic deity of hope and rebirth.

哈特谢普苏特墓葬神庙的鸟瞰图。

COMING FORTH BY DAY

了解涅肯的灵魂的篇章。宫殿的监督人、总宰相努得意洋洋地说：

“I have knowledge. I was conceived by the goddess Sekhet, and the goddess Neith gave birth to me; I am Horus, and [I have] come forth from the Eye of Horus. I am Uatchit who came forth from Horus. I am Horus and I fly up and perch myself upon the forehead of Ra in the bows of his boat which is in heaven.”

“我知道涅肯城的秘密，也就是荷鲁斯的母亲为他所做的事，她如何 [让她的声音] 传遍水面，说道：‘你们告诉我即将受到的审判，[并告诉我] 你们身后的道路，让我发现它；’ 拉神如何说：‘伊西斯之子已经灭亡；’ 荷鲁斯的母亲如何为他做事，她大喊道：‘纸莎草沼泽之王塞贝克将被带到我们身边。’ [塞贝克] 用鱼捞出它们，找到了它们，荷鲁斯的母亲让它们在它们所属的地方生长。然后，纸莎草沼泽之王塞贝克说道：‘我去了，在水边用手指找到了它们经过的地方，我用 [我的] 网把它们包了起来：那张网很结实。’拉说：“那么，塞贝克神那里有鱼，他在鱼之国找到了荷鲁斯的手和手臂；”那片土地就成了雷姆（即鱼）城的土地。拉说：“一片池塘之地，一片池塘之地，直到这张网。”然后，在雷姆之地，在每月和半月的节日里，荷鲁斯的双手被带到他面前。拉说：“我把涅肯城交给荷鲁斯，作为他放置双手和手臂的地方，他的脸将在涅肯城里暴露在双手和手臂之前；我将在每月和半月的节日里在那里被屠杀的生物交给他。”荷鲁斯说：“让我带走图阿玛乌特夫和盖布森努夫，让他们看守我的尸体；如果他们被允许留在那里，他们就会服从涅肯城的神。’拉说，‘在那里和森凯特（即萨蒂）城里，你会得到应有的待遇，我会为他们做涅肯城居民所做的事情，他们一定会和你在一起。’荷鲁斯说，‘他们一直和你在一起，[现在]他们会和我在一起，当苏蒂神召唤涅肯的灵魂时，他们会听从他的。’请赐予我[让我，甚至是我，可以传递给涅肯的灵魂，让我可以解开荷鲁斯的束缚]。我，甚至是我，都认识涅肯的灵魂，即荷鲁斯、图阿马乌特夫和凯布森努夫。”

OPENING THE UNDERWORLD

巨大的柱子，石头上刻有象形文字。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 15).]

了解赫蒙努（赫尔莫波利斯）灵魂的章节。

COMING FORTH BY DAY

“在门查特城中，女神奈特闪耀时，女神玛特被手臂托起，在称重时，眼睛闪耀时，我被它托起，我知道它从凯西城带来了什么，我既不会向人宣告，也不会告诉众神。作为拉的使者，我来这里是为了在门查特城中，在奈特闪耀时，把玛特安放在手臂上，并将眼睛交给审视它的人。我作为力量，通过卡蒙努（赫尔莫波利斯）灵魂的知识而来，他们喜欢知道你们所爱的东西。我知道玛特，它已经发芽，变得强大，并且已经受到审判，我很高兴审判那些将被审判的事物。向你们致敬，哦，你们卡蒙努的灵魂们，我，甚至我，都知道在一个月和半个月的节日里未知的事物。拉知道夜晚的隐秘，你们要知道，是托特让我拥有了知识。向你们致敬，哦，卡蒙努的灵魂们，因为我每天都了解你们。”

[From the Papyrus of Nu (British Museum No. 10,477, sheet 7).]

这是从天上降临、开辟一条穿越阿姆赫特的道路、了解阿努（赫利奥波利斯）灵魂的篇章。总督努得意洋洋地说：

“The doors of heaven are opened for me, the doors of earth are opened for me, the bars and bolts of Seb are opened for me, and the first temple hath been unfastened for me by the god Petra. Behold, I was guarded and watched, [but now] I am released; behold, his hand had tied cords round me and his hand had darted upon me in the earth. Re-hent hath been opened for me and Re-hent hath been unfastened before me, Re-hent hath been given unto me, and I shall come forth by day into whatsoever place I please. I have gained the mastery over my heart; I have gained the mastery over my breast(?); I have gained the mastery over my two hands; I have gained the mastery over my two feet; I have gained the mastery over my mouth; I have gained the mastery over my whole body; I have gained the mastery over sepulchral offerings; I have gained the mastery over the waters; I have gained the mastery over the air; I have gained the mastery over the canal; I have gained the mastery over the river and over the land; I have gained the mastery over the furrows; I have gained the mastery over the male workers for me; I have gained the mastery over the female workers for me in the underworld; I have gained the mastery over [all] the things which were ordered to be done for me upon the earth, according to the entreaty which ye spake for me [saying], ‘Behold, let him live upon the bread of Seb.’ That which is an abomination unto me, I shall not eat; [nay] I shall live upon cakes [made] of white grain, and my ale shall be [made] of the red grain of Hapi (i.e., the Nile). In a clean place shall I sit on the ground beneath the foliage of the date-palm of the goddess Hathor, who dwelleth in the spacious Disk as it advanceth to Annu (Heliopolis), having the books of the divine words of the writings of the god Thoth. I have gained the mastery over my heart; I have gained the mastery over my heart’s place (or breast); I have gained the mastery over my mouth; I have gained the mastery over my two hands; I have gained the mastery over the waters; I have gained the mastery over the canal; I have gained the mastery over the river; I have gained the mastery over the furrows; I have gained the mastery over the men who work for me; I have gained the mastery over the women who work for me in the underworld; I have gained the mastery over [all] the things which were ordered to be done for me upon earth and in the underworld. I shall lift myself up on my left side, and I shall place myself on my right side; I shall lift myself up on my right side, and I shall place myself [on my left side]. I shall sit down, I shall stand up, and I shall place myself in [the path of] the wind like a guide who is well prepared.”

“从昨天开始，我就在伟大的神灵中度过了这一天，我与神 Khepera 一起诞生。[我的]脸在唯一的眼睛前露出，夜晚的轨道已经打开。我是你们中的神灵。我了解 Annu 的灵魂。神 Ur-ma 精力充沛地前进时，难道不会越过它吗？难道我没有战胜（？），我没有和神说话吗？看哪，他是 Annu 的继承人，他已经被毁灭了。我，甚至我，知道为什么会变成人类的头发。拉对神 Ami-haf 说话，他的嘴受伤了，也就是说，他的嘴受伤了。拉对神 Ami-haf 说，‘哦，人类的继承人，接受你的鱼叉吧；’于是鱼叉屋就出现了。看哪，阿米哈夫神啊，两位神圣的兄弟已经诞生，[也就是说]，桑提-拉诞生了，赛特姆-安西-夫诞生了。他的手没有停下，他把自己变成了一个女人，有一缕头发，这缕头发变成了安努的神圣之发，成为了这座神庙中强大而有力的神；它成为了安努的强大之发，成为了乌尔玛特-夫（即双眼中的强大之发）继承人的继承人，在他面前成为了安努的神乌尔玛。我知道安努的灵魂，即拉、舒和泰芙努特。”

Painting from a tomb representing music.

另一章是关于了解赫尔莫波利斯（Khemennu）灵魂的。总宰相努（Nu）得意洋洋地说：

COMING FORTH BY DAY

“女神奈特在玛查特闪耀，女神玛特被吃掉眼睛的人的手臂抱着，他是眼睛的神圣审判者，塞姆牧师将我抬到眼睛上。我不会向人类宣告，也不会告诉众神；我不会向人类宣告，也不会告诉众神。我已进入无知的境界，我已看到隐藏的事物。向你们致敬，居住在 Khemennu 的众神，你们了解我，就像我了解女神奈特一样，你们让眼睛不断成长。在审判那些将被审判的事物时，我感到快乐。我，甚至我，了解 Annu 的灵魂；他们在月节时很伟大，在半月节时很小。他们是隐藏者托特、萨和特姆。”

[From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 81).]

如果死者知晓此章，内脏对他而言是可憎的，他也不得喝脏水。

Another chapter.

《Re-Stau》中有关接受道路的章节。大臣努得意洋洋地说：

[From the Papyrus of Mes-em-neter (Naville, op. cit., Bd. I. Bl. 82).]

“我上方的道路通向瑞斯陶。我就是那位腰带缠身、从乌雷特王冠女神那里走来的人。我来了，我在阿布图（阿拜多斯）安顿了一切，我在瑞斯陶开辟了道路。神奥西里斯减轻了我的痛苦。我就是那位使水成真的人，我就是那位在水面上安放宝座的人，我就是那位穿过葬礼谷和大湖开辟道路的人。我开辟了我的道路，我确实是奥西里斯。

Another chapter.

“[奥西里斯战胜了他的敌人，奥西里斯·纳布凯特也战胜了他的敌人。他已经成为你们中的一员，[哦，你们这些神]，他的保护者是永恒之主，他在伟大的神、阿蒙泰特之主面前行走，他站着，他坐着，他说话，他说话，他走路，他走路，他站着，他坐着，他说话，他说话，他说话，他说话，他走路，他站着，他说话，他说话，他说话，他走路，他走路，他站着，他说话 ...说话，他说话，他走路，他走路，他走路，他站着，他坐着，他说话，他说话，他说话，他说话，他说话，他说话，他说话，他说话，他走路，他走路

“I have sacrificed unto An-heri-ertaitsa, and I am decreed to be strengthened in heart, for I have made offerings at the altars of my divine father Osiris; I rule in Tattu and I lift myself up over his land. I sniff the wind of the east by its hair; I lay hold upon the north wind by its hair, I seize and hold fast to the west wind by its body, and I go round about heaven on its four sides; I lay hold upon the south wind by its eye, and I bestow air upon the venerable beings [who are in the underworld] along with the eating of cakes.”

这是从雷斯塔乌出来的篇章。大臣努得意地说道：

[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 16).]

“我出生在雷斯托，那些居住在向奥西里斯献祭的住所中，以灵体（sahu）居住的人为我带来了光辉。当奥西里斯被带入奥西里斯的双重葬礼区域时，雷斯托的神职人员将接待我；哦，让我成为一个神灵，他们将带我进入奥西里斯的双重葬礼区域。”

The chapter of coming forth by day. The libationer, the lord of reverence, Nebseni, saith:

这是从雷斯塔乌出来的篇章。大臣努得意地说道：

“[Behold] Horus the son of Isis! Strengthen thou me, according as thou hast strengthened thyself, and show thyself upon earth, O thou that returnest and withdrawest thyself, and let thy will be done.”

“我是伟大的神，我散发着光芒。我来到你身边，哦，奥西里斯，我赞美你。我摆脱了你身上的污秽。你的名字在雷斯陶，你的力量在阿布图（阿拜多斯）。哦，奥西里斯，你被提升了，你和拉一起在天堂中绕行，你注视着世世代代的人类，哦，你，绕行者，拉。看，奥西里斯，我的确对你说过，‘我是神的灵体’，我说，‘让我永远不会在你面前退缩，哦，奥西里斯。’”

“Behold, the god of One Face is with me. [I am] the hawk in the southern heaven, and [I am] Thoth in the northern heaven; I make peace with the raging fire and I bring Maat to him that loveth her.”

以下为本章的完整内容：

“Behold Thoth, even Thoth! Strengthen thou me according as thou hast strengthened thyself, and show thyself upon earth, O thou that returnest and withdrawest thyself, and let thy will be done.”

了解奥西里斯之名以及进入和离开 Re-Stau（以他愿意出现的所有形式）的章节。抄写员 Mes-em-neter 得意洋洋地说：

“Behold the god of One Face is with me. I am the Plant of the region where nothing sprouteth, and the Blossom of the hidden horizon.”

“我是那位发出光芒的伟大名字。我来到你身边，哦，奥西里斯，我赞美你。我摆脱了你带走的烦恼。当 Re-stau 落入其中时，你的名字就被创造出来。向你致敬，哦，奥西里斯，在你的力量和权力中，你已经在 Re-stau 中占据主导地位。你被提升了，哦，奥西里斯，在你的威力和权力中，你被提升了，哦，奥西里斯，你的力量在 Re-stau 中，你的力量在 Abtu (Abydos) 中。你在天堂中绕行，你在拉神面前航行，你注视着一代又一代的人类，哦，你是绕行的存在，你，拉神。看哪，我确实对你说过，哦奥西里斯，‘我是上帝的精神体’，我说，‘哦奥西里斯，让我在你面前永远不会被拒绝。’”

“Behold Osiris, yea Osiris! Strengthen thou me according as thou hast strengthened thyself, and show thyself upon earth, O thou that returnest and withdrawest thyself, and let thy will be done.”

出冥府后进入的篇章。宫廷总管、宰相努得意洋洋地说：

“Behold, the god of One Face is with me. The god Sebek hath stood up within his ground, and the goddess Neith hath stood up within her plantation, O thou that returnest and withdrawest thyself, show thyself upon earth and let thy will be done.”

“为我开门？你是谁？你要去哪里？你叫什么名字？我是你们中的一员，‘灵魂的集合者’是我的船的名字；‘使人毛骨悚然’是我的桨的名字；‘警惕者’是我的弓的名字；‘邪恶’是舵的名字；‘直奔中间’是马查贝特的名字；同样，[船] 也是我航行到池塘的一种类型。让我在安普神庙里得到牛奶、蛋糕、面包、饮料和肉块，”或者（如其他人所说），“请你完全赐予我 [这些东西]。让我像鹰一样进去，然后像贝努鸟一样出来，[像] 晨星一样。让我开辟道路，这样我就可以平安地进入美丽的阿蒙泰特，让奥西里斯湖属于我。让我开辟道路，让我进去，让我崇拜生命之主奥西里斯。”

“Behold, the god of One Face is with me. Hail, ye seven beings who make decrees, who support the Scales on the night of the judgment of the Utchat, who cut off heads, who hack necks in pieces, who take possession of hearts by violence and rend the places where hearts are fixed, who make slaughterings in the Lake of Fire, I know you and I know your names, therefore know ye me even as I know your names. I come forth to you, therefore come ye forth to me, for ye live in me and I would live in you. Make ye me to be vigorous by means of that which is in your hands, that is to say, by the rod of power which is in your hands. Decree ye for me life by [your] speech year by year; give me multitudes of years over and above my years of life, and multitudes of months over and above my months of life, and multitudes of days over and above my days of life, and multitudes of nights over and above my nights of life; and grant that I may come forth and shine upon my statue; and [grant me] air for my nose, and let my eyes have the power to see among those divine beings who dwell in the horizon on the day when evil-doing and wrong are justly assessed.”

进入大殿的章节。宫殿的监督人，大臣努，得意洋洋地说：

COMING FORTH BY DAY

“向你致敬，托特。我是托特，我曾衡量过两位神圣的战士（即荷鲁斯和赛特），我曾摧毁他们的战争，我曾减少他们的哀号。我曾拯救阿图鱼转身，我已完成你对他的命令，然后我躺在我眼前。[我是无可抵抗的人。我来了；你在尼姆赫拉（或乌赫姆赫拉）神庙里看着我。]我用神圣的长者的话下达命令，此外，我还为你引导较小的神灵。”

[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 3).]

奈菲尔塔利 (Nefertari) 墓中的壁画。

The chapter of coming forth by day and of opening up a way through the Ammehet. Behold the scribe Nebseni, triumphant, who saith:

进入存在

“Homage to you, O ye lords of Kas, ye who are without sin and who live for the limitless and infinite æons of time which make up eternity, I have opened up a way for myself to you! I have become a khu in my forms, I have gained the mastery over my enchantments, and I am decreed to be a khu; therefore deliver ye me from the crocodile [which liveth in] this country of right and truth. Grant ye to me my mouth that I may speak therewith, and cause that my sepulchral meals be placed in my hands in your presence, for I know you, and I know your names, and I know also the name of the mighty god, before whose nose ye set your tchefau food; and his name is ‘Tekem.’ [When] he openeth up his path in the eastern horizon of heaven, and [when] he fluttereth down in the western horizon of heaven, may he carry me along with him and may I be safe and sound! Let not the Mesqet make an end of me, let not the Fiend gain the mastery over me, let me not be turned back at your portals, and let not your doors be shut in my face, because my cakes are in the city of Pe and my ale is in the city of Tep. And there, in the celestial mansions of heaven which my divine father Tem hath stablished, let my hands lay hold upon the wheat and the barley which shall be given unto me therein in abundant measure, and may the son of mine own body make [ready] for me my food therein. And grant ye unto me therein sepulchral meals, and incense, and wax, and all the beautiful and pure things whereon the god liveth, in very deed forever in all the transformations which it pleaseth me [to perform]; and grant me the power to float down and to sail up the stream in Sekhet-Aarru [and may I reach Sekhet-hetep!]. I am the double Lion-god.”

[摘自《努氏纸莎草书》（大英博物馆藏，编号 10,477，第 10 页）。]

IF THIS CHAPTER BE KNOWN [BY THE DECEASED] UPON EARTH, [OR IF IT BE DONE] IN WRITING UPON [HIS] COFFIN, HE SHALL COME FORTH BY DAY IN ALL THE FORMS WHICH HE IS PLEASED [TO TAKE], AND HE SHALL ENTER IN TO [HIS] PLACE AND SHALL NOT BE DRIVEN BACK. AND CAKES, AND ALE, AND JOINTS OF MEAT UPON THE ALTAR OF OSIRIS SHALL BE GIVEN UNTO HIM; AND HE SHALL ENTER IN PEACE INTO SEKHET-AARRU TO KNOW THE DECREE OF HIM WHO DWELLETH IN TATTU; THERE SHALL WHEAT AND BARLEY BE GIVEN UNTO HIM; THERE SHALL HE FLOURISH AS HE DID UPON EARTH; AND HE SHALL DO WHATSOEVER IT PLEASETH HIM TO DO, EVEN AS THE COMPANY OF THE GODS WHICH IS IN THE UNDERWORLD, CONTINUALLY, AND REGULARLY, FOR MILLIONS OF TIMES.

这是去拜见奥西里斯的神圣君王的篇章。宫殿的监督人、总督努得意地说道：

Relief of a Hippopotamus attacking and killing a crocodile in Mereuka’s tomb.

“我的灵魂在塔图城为我建造了住所；我在佩城播种，我和工人一起耕种我的田地（？），因此我的棕榈树就像阿姆苏。我所憎恶的东西，我所憎恶的东西，我不会吃。我所憎恶的东西，我所憎恶的东西是污秽。我不会吃那些东西；我不会被坟墓里的饭菜和食物毁灭。我不会拿在手里，我不会穿着凉鞋在上面行走，因为我的饼是用白色的谷物做成的，我的麦酒是用红色的谷物做成的，看哪，塞克特船和马特船把它们运到我这里来，我在树枝下吃着，那是我所知道的美丽枝条。噢，愿乌拉女神为我举起白色王冠，为我带来辉煌。万岁，神 Sehetep-taui（即“使世界和平的人”）神圣之门的守护者，请将他们用来做坟墓食物的东西带给我；请允许我举起树枝（？）。愿光明之神向我张开双臂，愿众神保持沉默，而天堂的居民与大臣努胜利地交谈。我是众神之心的领袖，他们使我强大，我是众神中的大能。如果任何神或任何女神站出来反对我，他将受到当年的祖先的审判，他们生活在心灵上，为我做（？）蛋糕（？），而奥西里斯将在他从阿布图（阿比多斯）出来时吞噬他。他将接受拉神祖先的审判，他将接受光明之神的审判，光明之神将天国与诸神一起覆盖。我将在规定的季节吃面包，我将进入诸神阿希乌面前。他将与我交谈，我将与诸神的追随者交谈。我将与圆盘交谈，我将与天上的居民交谈。我将把我的恐惧置于女神梅赫乌特的黑夜之中，[她在] 居住在强大之中的人身边。看哪，我将与奥西里斯同在。我的完整状态将是他在诸神王子中的完整状态。我将用人类的话语对他说，他将向我复述诸神的话。一位配备 [ 力量 ] 的库将会出现。我是一位配备 [ 力量 ] 的库；我配备了所有khu的 [力量] ，[作为Annu、Tattu、Suten-henen、Abtu、Apu 和 Sennu 的Sahu （即灵体）的形式。奥西里斯·奥夫-安赫 (Osiris Auf-ankh) 战胜了隐藏在 Neter-khertet 中的每一位神和女神]。

A tomb painting of a wheat harvest.

劳伦斯·阿尔玛·塔德玛的《埃及寡妇》，1872 年。英国绘画，布面油画。一名妇女为丈夫哀悼，牧师和歌手吟唱。

LIFTING UP THE FEET

进入 Double Maati 大厅的章节；一首赞美阿蒙泰特统治者奥西里斯的赞美诗。奥西里斯，抄写员阿尼，得意洋洋地说：

“Perform thy work, O Seker, perform thy work, O Seker, O thou [who dwellest in thy house], and who [standest] on [thy] feet in the underworld! I am the god who sendeth forth rays of light over the Thigh of heaven, and I come forth to heaven and I sit myself down by the God of Light (Khu). Hail, I have become helpless! Hail, I have become helpless! but I go forward. I have become helpless, I have become helpless in the regions of those who plunder in the underworld.”

“我已来到，并走近来一睹你的美貌；我举起双手，崇拜你的名号‘正义与真理’。我来到并走近了那片没有金合欢树生长的地方，那里没有茂密的树叶，那里的土地上没有草木。然后我进入了隐秘的地方，与神赛特交谈，我的保护者（？）向我走来，他的脸被遮盖着，落在了隐藏的东西上。他进入了奥西里斯神庙，看到了其中隐藏的东西；塔门的统治者是库斯的形象。神安普用来自塔梅拉的人的语言与他两边的人交谈；他知道我们的道路和城市。我献祭（？），我闻到他的气味，仿佛他是你们中的一员，我对他说，我是奥西里斯，阿尼抄经士，和平胜利，胜利！我来了，（我）已经接近伟大的神，我以他们食物中的祭品为食。我去过巴内布-特特（即“灵魂，塔图之主”或奥西里斯）的边界，他让我像贝努鸟一样出现，说出话语。我曾在溪水中，献上香火。我引导自己来到[神圣的]孩子们的申特树。我去过阿布（或阿布，即埃勒法丁[？]）的神庙女神萨特。我淹没了敌人的船，而我自己则乘着纳什麦特船在湖上航行。我在 Qem-ur 城中看到了Sahu（即灵体）。我去过 Tattu 城，在那里让自己保持沉默。我让神控制了他的双脚。我去过 Tep-tu-f 神庙（即“山上之人”，或阿努比斯），我见过神庙之主。我进入了奥西里斯神庙，穿上了神庙中他的服饰。我进入了 Re-stau，看到了其中隐藏的东西。我被裹住了，但我找到了一条出路。我已进入 An-aarret-f 城（即，一无所有的地方），我用那里的衣服遮盖我的裸体。那里给了我妇女使用的抗药膏，以及人类的粉末。确实，Sut(?) 已将与他有关的事情告诉我，我说，‘让你的称重在我们身上。’”

JOURNEYING TO ANNU

“安普神陛下说道：‘你知道这扇门的名字吗？你能告诉我吗？’奥西里斯，书记官阿尼，在和平中胜利，胜利！说道：‘舒神的毁灭者’是这扇门的名字。安普神陛下说道：‘你知道上面那片叶子和下面那片叶子的名字吗？’上面那片叶子的名字是‘双脚站立的玛特之主’，下面那片叶子的名字是‘双倍力量之主，牲畜的征服者’。安普神陛下说道：‘既然你知道，那就继续吧，书记官奥西里斯，底比斯所有神灵的神圣祭品的记录者，胜利的阿尼，崇敬之主。’”

[From the Papyrus of Nu (British Museum No. 10,477, sheet 13).]

图坦卡蒙墓中的人体模型。

The chapter of journeying to Annu (Heliopolis) and of receiving a throne therein. The chancellor-in-chief, Nu, triumphant, saith:

[以下内容] 当宫殿监督员、大臣努胜利地进入双马提大厅时，应说这些话，以便他能与他所犯下的每一种罪孽分离，并能见到诸神的面孔。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]

胜利的奥西里斯·努说道：

The chapter of a man transforming himself into whatever form he pleaseth. The chancellor-in-chief, Nu, triumphant, saith:

“伟大的神啊，双玛提之主，向您致敬，我的主啊，我来到这里，是为了一睹您的美貌。我认识您，我知道您的名字，我知道与您同在双玛提殿堂的四十二位神的名字，他们作为罪人的守护者生活，在神灵 Un-nefer 面前清算人类生命之日，以罪人的鲜血为食；事实上，‘Rekhti-merti-neb-Maati’（即‘双眼孪生姐妹，双玛提女士’）是你的名字。事实上，我来到这里，我把玛特（即正义和真理）带给了你，我为你消灭了邪恶。[我没有对]人类做坏事。我没有压迫我的家庭成员，我没有以邪恶取代正义和真理。我不认识无用的人。我没有做过坏事。我没有把每天的首要考虑放在为我做繁重的劳动上。我没有把我的名字抬高到荣誉的地步。我没有虐待仆人。我没有想过蔑视上帝。我没有骗取被压迫者的财产。我没有做过令神憎恶的事。我没有让仆人的首领伤害他。我没有造成痛苦。我没有让任何人挨饿。我没有让任何人哭泣。我没有杀人。我没有下令为我杀人。我没有给人类带来痛苦。我没有骗取寺庙的供品。我没有偷窃神的蛋糕。我没有拿走供奉给库萨的糕点。我没有犯过奸淫罪。我没有 [ 在我所在城市的神的圣地 ] 玷污自己，也没有减少蒲式耳的重量。我没有增加或窃取土地。我没有侵占 [ 他人的 ] 田地。我没有增加天平的重量 [ 以欺骗卖方 ]。我没有误读天平的指针 [ 以欺骗买方 ]。我没有从孩子们的嘴里拿走牛奶。我没有赶走牧场上的牛群。我没有捕捉神灵保护区的羽毛家禽。我没有用同类的鱼饵捕鱼。我没有在水流该流的时候把它调回。我没有在流水渠中凿出一条小路。我没有在火 (或光) 应该燃烧的时候把它扑灭。我没有违反献祭的义务。我没有把牲畜从神的财产中赶走。我没有拒绝上帝的显现。我是纯洁的。我是纯洁的。我是纯洁的。我是纯洁的。我的纯洁是那颗伟大的贝努的纯洁位于苏坦-亨嫩（赫拉克利奥波利斯）城，看哪，我是风神的鼻子，当拉之眼（Utchat）在安努（赫利奥波利斯）充满时，即在 Pert 季节（即生长季节）的第二个月末 [在地球神圣之主面前]，我让全人类得以生存。我曾见过拉之眼在安努充满时的样子，因此，不要让我在这片土地上和这座双重马阿蒂大厅中遭遇不幸，因为我，甚至我自己，都知道那里面这些神的名字 [以及谁是伟大神的追随者]。”

“I have come into the House of the King by means of the mantis (abit) which led me hither. Homage to thee, O thou who fliest into heaven, and dost shine upon the son of the white crown, and dost protect the white crown, let me have my existence with thee! I have gathered together the great god[s], I am mighty, I have made my way and I have travelled along thereon.”

埃及基纳附近丹德拉神庙多柱式大厅的内部。

Horus in front of the Temple of Philae.

乌沙比特的前身是一个站立的裸体男人。乌沙比特是与死者一起埋葬的神圣人物，以陪伴他们来世。

PERFORMING TRANSFORMATIONS

抄写员 Nebseni 得意洋洋地说道：

“I have risen, I have risen like the mighty hawk [of gold] that cometh forth from his egg; I fly and I alight like the hawk which hath a back four cubits wide, and the wings of which are like unto the mother-of-emerald of the south. I have come forth from the interior of the Sektet boat, and my heart hath been brought unto me from the mountain of the east. I have alighted upon the Atet boat, and those who were dwelling in their companies have been brought unto me, and they bowed low in paying homage unto me and in saluting me with cries of joy. I have risen, and I have gathered myself together like the beautiful hawk of gold, which hath the head of a Bennu bird, and Ra entereth in day by day to hearken unto my words; I have taken my seat among those first-born gods of Nut. I am stablished, and the divine Sekhet-hetep is before me, I have eaten therein, I have become a khu therein, I have an abundance therein—as much as I desire—the god Nepra hath given to me my throat, and I have gained the mastery over that which guardeth (or belongeth to) my head.”

1.“万岁，你的步伐迈得大大的，你来自阿努（赫利奥波利斯），我没有做过任何罪孽。

Heiroglyphs at Medinet Habu in Luxor, Egypt.

2.“万岁，你被火焰包围，你从赫拉巴走来，我没有用暴力抢劫你。

TRANSFORMATION INTO A HAWK

3.“万岁，你这来自赫尔莫波利斯的神圣的鼻子（芬蒂），我没有对任何人施暴。

[From the Papyrus of Nu (British Museum No. 10,477, sheets 13 and 14).]

4.“万岁，你这吃阴影的，从尼罗河发源地来的，我没有偷窃。

The chapter of making the transformation into a divine hawk. The chancellor-in-chief, Nu, triumphant, saith:

5.“万岁，Neha-hau，从Re-stau而来，我没有杀过男人或女人。

“Hail, Great God, come now to Tattu! Make thou smooth for me the ways and let me go round about [to visit] my thrones; I have renewed(?) myself, and I have raised myself up. O grant thou that I may be feared, and make thou me to be a terror. Let the gods of the underworld be afraid of me, and may they fight for me in their habitations which are therein. Let not him that would do me harm draw nigh unto me, or injure(?) me, in the House of Darkness, that is, he that clotheth and covereth the feeble one, and whose [name] is hidden; and let not the gods act likewise toward me. [Hail], ye gods, who hearken unto [my] speech! Hail, ye rulers, who are among the followers of Osiris! Be ye therefore silent, O ye gods, when one god speaketh unto another, for he hearkeneth unto right and truth; and what I speak unto [him] do thou also speak for me then, O Osiris. Grant thou that I may journey round about [according to] that which cometh forth from thy mouth concerning me, and grant that I may see thine own Form (or forms), and the dispositions of thy Souls. Grant thou that I may come forth, and that I may have power over my legs, and that I may have my existence there like unto that of Neb-er-tcher who is over [all]. May the gods of the underworld fear me, and may they fight for me in their habitations. Grant thou that I may move along therein together with the divine beings who journey onward, and may I be stablished upon my resting-place like the Lord of Life. May I be joined unto Isis the divine lady, and may she protect me from him that would do an injury unto me; and let not anyone come to see the divine one naked and helpless. May I journey on, may I come into the uttermost parts of heaven. I exchange speech with the god Seb, I make supplication for divine food from Neb-er-tcher; the gods of the underworld have fear of me, and they fight for me in their habitations when they see that thou hast provided me with food, both of the fowl of the air and of the fish of the sea. I am one of those Khus who dwell with the divine Khu, and I have made my form like unto his divine Form, when he cometh forth and maketh himself manifest in Tattu. [I am] a spiritual body (sah) and possess my soul, and will speak unto thee the things which concern me. O grant thou that I may be feared, and make thou me to be a terror; let the gods of the underworld be afraid of me, and may they fight for me in their habitations. I, even I, am the Khu who dwelleth with the divine Khu, whom the god Tem himself hath created, and who hath come into being from the blossom (i.e., the eyelashes) of his eye; he hath made to have existence, and he hath made to be glorious (i.e., to be Khus), and he hath made mighty thereby those who have their existence along with him. Behold, he is the only One in Nu, and they sing praises (or do homage) unto him [when] he cometh forth from the horizon, and the gods and the Khus who have come into being along with him ascribe [the lordship of] terror unto him.”

6.“万岁，你这双狮神，从天而降，我没有轻视这蒲式耳。

“I am one of those worms(?) which the eye of the Lord, the only One, hath created. And behold, when as yet Isis had not given birth to Horus, I had germinated, and had flourished, and I had become aged, and I had become greater than those who dwelt with the divine Khu, and who had come into being along with him. And I had risen up like the divine hawk, and Horus made for me a spiritual body containing his own soul, so that I might take possession of all that belonged unto Osiris in the underworld. The double Lion-god, the governor of the things which belong to the Temple of the nemmes crown, who dwelleth in his secret abode, saith [unto me]: ‘Get thee back to the uttermost parts of heaven, for behold, inasmuch as through thy form of Horus thou hast become a spiritual body, (sah) the nemmes crown is not for thee; but behold, thou hast the power of speech even to the uttermost parts of heaven.’ And I, the guardian, took possession of the things of Horus [which belonged] unto Osiris in the underworld, and Horus told aloud unto me the things which his divine father Osiris spake unto him in years [gone by] on the day of his own burial. I have given unto thee the nemmes crown through the double Lion-god that thou mayest pass onward and mayest come to the heavenly path, and that those who dwell in the uttermost parts of the horizon may see thee, and that the gods of the underworld may see thee and may fight for thee in their habitations. And of them is the Auhet. The gods, each and all of them, who are the warders of the shrine of the Lord, the only One, have fallen before my words. Hail! He that is exalted upon his tomb is on my side, and he hath bound [upon my head] the nemmes crown, by the decree of the double Lion-god on my behalf, and the god Auhet hath prepared a way for me. I, even I, am exalted in my tomb, and the double Lion-god hath bound the nemmes crown upon my [head], and he hath also given unto me the double hairy covering of my head. He hath stablished my heart through his own backbone, he hath stablished my heart through his own great and exceeding strength, and I shall not fall through Shu. I make my peace with the beautiful divine Brother, the lord of the two uræi, adored be he! I, even I, am he who knoweth the roads through the sky, and the wind thereof is in my body. The bull which striketh terror [into men] shall not drive me back, and I shall pass on to the place where lieth the shipwrecked mariner on the border of the Sekhet-neheh (i.e., Field of illimitable time), and I shall journey on to the night and sorrow of the regions of Amenti. O Osiris, I shall come each day into the House of the double Lion-god, and I shall come forth therefrom into the House of Isis, the divine lady. I shall behold sacred things which are hidden, and I shall be led on to the secret and holy things, even as they have granted unto me to see the birth of the Great God. Horus hath made me to be a spiritual body through his soul, [and I see what is therein. If I speak near the mighty ones of Shu they repulse my opportunity. I am the guardian and I] take possession of the things which Horus had from Osiris in the underworld. I, even I, am Horus who dwelleth in the divine Khu. [I] have gained power over his crown, I have gained power over his radiance, and I have travelled over the remote, illimitable parts of heaven. Horus is upon his throne, Horus is upon his royal seat. My face is like unto that of the divine hawk, my strength is like unto that of the divine hawk, and I am one who hath been fully equipped by his divine Lord. I shall come forth to Tattu, I shall see Osiris, I shall pay homage to him on the right hand and on the left, I shall pay homage unto Nut, and she shall look upon me, and the gods shall look upon me, together with the Eye of Horus who is without sight(?). They (i.e., the gods) shall make their arms to come forth unto me. I rise up [as] a divine Power, and [I] repulse him that would subject me to restraint. They open unto me the holy paths, they see my form, and they hear that which I speak. [Down] upon your faces, ye gods of the Tuat (underworld), who would resist me with your faces and oppose me with your powers, who lead along the stars which never rest, and who make the holy paths unto the Hemati abode [where is] the Lord of the exceedingly mighty and terrible Soul. Horus hath commanded that ye lift up your faces so that I may look upon you. I have risen up like the divine hawk, and Horus hath made for me a spiritual body, through his own soul, to take possession of that which belongeth to Osiris in the Tuat (underworld). I have bound up the gods with divine tresses, and I have travelled on to those who ward their Chambers, and who were on both sides of me. I have made my roads and I have journeyed on and have reached those divine beings who inhabit their secret dwellings, and who are warders of the Temple of Osiris. I have spoken unto them with strength, and have made them to know the most mighty power of him that is provided with two horns [to fight] against Suti; and I make them to know concerning him that hath taken possession of the divine food, and who is provided with the Might of Tem. May the gods of the underworld [order] a prosperous journey for me! O ye gods who inhabit your secret dwellings, and who are warders of the Temple of Osiris, and whose numbers are great and multitudinous, grant ye that I may come unto you. I have bound up and I have gathered together the powers of Kesemu-enenet,” or (as others say), “Kesemiu-enenet; and I have made holy the Powers of the paths of those who watch and ward the roads of the horizon, and who are the guardians of the horizon of Hemati which is in heaven. I have stablished habitations for Osiris, I have made the ways holy for him, I have done that which hath been commanded, I have come forth to Tattu, I have seen Osiris, I have spoken unto him concerning the matters of his first-born son whom he loveth and concerning the wounding of the heart of Suti, and I have seen the divine one who is without life. Yea, I have made them to know concerning the counsels of the gods which Horus carried out while his father Osiris was not [with him]. Hail, Lord, thou most mighty and terrible Soul! Verily, I, even I, have come, look thou upon me, and do thou make me to be exalted. I have made my way through the Tuat (underworld), and I have opened up the paths which belong to heaven and also those which belong to earth, and I have suffered no opposition therein. Exalted [be thou] upon thy throne, O Osiris! Thou hast heard fair things, O Osiris! Thy strength is vigorous, O Osiris. Thy head is fastened unto thee, O Osiris. Thy brow is stablished, O Osiris. Thy heart is glad, [O Osiris]. Thy speech(?) is stablished, [O Osiris], and thy princes rejoice. Thou art stablished like the Bull of Amentet. Thy son Horus hath risen like the sun upon thy throne, and all life is with him. Millions of years minister unto him, and millions of years hold him in fear; the company of the gods are his servants, and the company of the gods hold him in fear. The god Tem, the Governor and only One of the gods, hath spoken [these things], and his word passeth not away. Horus is both the divine food and the sacrifice. [He] hath passed on(?) to gather together [the members of] his divine father; Horus is [his] deliverer, Horus is [his] deliverer. Horus hath sprung from the water of his divine father and [from his] decay. He hath become the Governor of Egypt. The gods labor for him, and they toil for him for millions of years; and he hath made to live millions of years through his Eye, the only One of its Lord (or Neb-s), Nebt-er-tcher.”

7.“万岁，你的双眼像燧石，你来自塞克海姆（莱托波利斯），我没有欺骗你。

Ancient Egyptian columns and capitals.

8.“万岁，火焰，你来时如去时，我没有偷窃属于上帝的东西。

TRANSFORMATION INTO A GOVERNOR

9.“万岁，你是来自苏坦赫南（赫拉克利奥波利斯）的碎骨者，我没有说过谎。

[From the Papyrus of Nu (British Museum No. 10,477, sheets 8 and 9).]

10.“万岁，你使火焰旺盛，你来自赫特卡普塔（孟菲斯），我没有带走食物。

The chapter of being transformed into the governor of the sovereign princes. The chancellor-in-chief, Nu, triumphant, saith:

11.“向 Qerti（即尼罗河的两个源头）致敬，你们来自阿蒙泰特，我没有说过坏话。

“I am the god Tem, the maker of heaven, the creator of things which are, who cometh forth from the earth, who maketh to come into being the seed which is sown, the lord of things which shall be, who gave birth to the gods; [I am] the great god who made himself, the lord of life, who maketh to flourish the company of the gods. Homage to you, O ye lords of divine things (or of creation), ye pure beings whose abodes are hidden! Homage to you, O ye everlasting lords, whose forms are hidden and whose shrines are hidden in places which are unknown! Homage to you, O ye gods, who dwell in the Tenait(?)! Homage to you, O ye gods of the circuit of the flooded lands of Qebhu! Homage to you, O ye gods who live in Amentet! Homage to you, O ye company of the gods who dwell in Nut! Grant ye that I may come unto you, for I am pure, I am divine, I am a khu, I am strong, I am endowed with a soul (or I am mighty), and I have brought unto you incense, and sweet-smelling gums, and natron; I have made an end of the spittle which floweth from your mouth upon me. I have come, and I have made an end of the evil things which are in your hearts, and I have removed the faults which ye kept [laid up against me]. I have brought to you the things which are good, and I make to come into your presence Right and Truth. I, even I, know you, and I know your names, and I know your forms, which are unknown, and I come into being along with you. My coming is like unto that of the god who eateth men and who liveth upon the gods. I am mighty with you like the god who is exalted upon his resting-place; the gods come to me in gladness, and goddesses make supplication unto me when they see me. I have come unto you, and I have risen like your two divine daughters. I have taken my seat in the horizon, and I receive my offerings upon my tables, and I drink drink-offerings at eventide. My coming is [received] with shouts of joy, and the divine beings who dwell in the horizon ascribe praises unto me, the divine spiritual body (Sah), the lord of divine beings. I am exalted like the holy god who dwelleth in the Great Temple, and the gods rejoice when they see me in my beautiful coming forth from the body of Nut, when my mother Nut giveth birth unto me.”

12.“万岁，你的牙齿闪闪发光，你来自塔什（即法尤姆），我没有攻击过任何人。

TRANSFORMATION INTO A GOD

13.“万岁，你这吃血的人，从屠宰场出来的，我没有杀死野兽（它们是上帝的财产）。

[From the Papyrus of Ani (British Museum No. 10,470, sheet 28).]

14.“万岁，你这吃内脏的，从玛贝特室出来的，我没有欺骗别人。

[The chapter of] making the transformation into the god who giveth light [in] the darkness. Saith Osiris, the scribe Ani, triumphant:

15.“万岁，正义与真理之神，你来自双马阿蒂之城，我没有毁掉已被耕种的土地（？）。

“I am the girdle of the robe of the god Nu, which shineth and sheddeth light upon that which belongeth to his breast, which sendeth forth light into the darkness, which uniteth the two fighting deities who dwell in my body through the mighty spell of the words of my mouth, which raiseth up him that hath fallen—for he who was with him in the valley of Abtu (Abydos) hath fallen—and I rest. I have remembered him. I have taken possession of the god Hu in my city, for I found him therein, and I have led away captive the darkness by my might. I have rescued the Eye [of the Sun] when it waned at the coming of the festival of the fifteenth day, and I have weighed Sut in the celestial houses against the Aged one who is with him. I have endowed Thoth [with what is needful] in the Temple of the Moon-god for the coming of the fifteenth day of the festival. I have taken possession of the Ureret crown; Maat (i.e., right and truth) is in my body; its mouths are of turquoise and rock-crystal. My homestead is among the furrows which are [of the color of] lapis-lazuli. I am Hem-Nu(?) who sheddeth light in the darkness. I have come to give light in the darkness, which is made light and bright [by me]. I have given light in the darkness, and I have overthrown the destroying crocodiles. I have sung praises unto those who dwell in the darkness, I have raised up those who wept, and who had hidden their faces and had sunk down in wretchedness; and they did not look then upon me. [Hail, then,] ye beings, I am Hem-Nu(?), and I will not let you hear concerning the matter. [I] have opened [the way], I am Hem-Nu(?), [I] have made light the darkness, I have come, having made an end of the darkness, which hath become light indeed.”

16.“万岁，你这后退的人，你这从巴斯特城出来的人，我从来没有窥探过事情[来制造恶作剧]。

A lotus garden painting from the tomb of Nebamun, a high-ranking official.

17.“万岁，阿蒂，你来自阿努（赫利奥波利斯），我没有对任何人说过任何话。

TRANSFORMATION INTO A LOTUS

18.“万岁，你是双重邪恶的，你是来自阿提诺姆的，我没有无缘无故地对自己发怒。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]

19.“万岁，你这条毒蛇乌阿梅提，从屠宰场走出来，我没有玷污过男人的妻子。

The chapter of making a transformation into a lotus. The overseer of the palace, the chancellor-in-chief, Nu, saith:

20.“万岁，你看到了从阿姆苏神庙出来的人所得到的东西，我没有犯下任何违背纯洁的罪过。

“I am the pure lotus which springeth up from the divine splendor that belongeth to the nostrils of Ra. I have made [my way], and I follow on seeking for him who is Horus. I am the pure one who cometh forth out of the Field.”

21.“向你致敬，神圣王子的首领，你来自尼哈图城，我没有让任何人感到恐惧。

TRANSFORMATION INTO A LOTUS

22.“万岁，克米乌（即毁灭者），你来自考伊湖，我没有侵犯[神圣的时刻和季节]。

[From the Papyrus of Paqrer (see Naville, op. cit., Bd. I. Bl. 93).]

23.“万岁，你是命令言语的人，你是从乌里特出来的，我从来不是一个易怒的人。

The chapter of making the transformation into a lotus. Saith Osiris Paqrer:

24.“你好，孩子，你从赫卡特湖上来，我没有对正义和真理的话语充耳不闻。

“Hail, thou lotus, thou type of the god Nefer-Temu! I am the man that knoweth you, and I know your names among [those of] the gods, the lords of the underworld, and I am one of you. Grant ye that [I] may see the gods who are the divine guide in the Tuat (underworld), and grant ye unto me a place in the underworld near unto the lords of Amentet. Let me arrive at a habitation in the land of Tchesert, and receive me, O all ye gods, in the presence of the lords of eternity. Grant that my soul may come forth whithersoever it pleaseth, and let it not be driven away from the presence of the great company of the gods.”

25.“万岁，你是言语的处置者，来自乌内斯城，我没有激起纷争。

TRANSFORMATION INTO PTAH

26.“向你致敬，巴斯蒂，你从秘密之城走出来，我没有让任何人哭泣。

[From the Papyrus of Nu (British Museum No. 10,477, sheets 9 and 10).]

27.“万岁，你这脸向后转的人，从住所出来的人，我没有做过不洁的事，也没有与人同寝。

The chapter of making the transformation into Ptah, of eating cakes, and of drinking ale, and of unfettering the steps, and of becoming a living being in Annu (Heliopolis). The chancellor-in-chief, Nu, triumphant, saith:

28.“万岁，从阿克胡出来的火腿，我没有吃掉我的心。

“I fly like a hawk, I cackle like the smen goose, and I perch upon that abode of the underworld (aat) on the festival of the great Being. That which is an abomination unto me, that which is an abomination unto me, I have not eaten; filth is an abomination unto me and I have not eaten thereof, and that which is an abomination unto my ka hath not entered into my belly. Let me, then, live upon that which the gods and the Khus decree for me; let me live and let me have power over cakes; let me eat them before the gods and the Khus [who have a favor] unto me; let me have power over [these cakes] and let me eat of them under the [shade of the] leaves of the palm tree of the goddess Hathor, who is my divine Lady. Let the offering of the sacrifice, and the offering of cakes, and vessels of libations be made in Annu; let me clothe myself in the taau garment [which I shall receive] from the hand of the goddess Tait; let me stand up and let me sit down wheresoever I please. My head is like unto that of Ra, and [when my members are] gathered together [I am] like unto Tem; the four [sides of the domain] of Ra, and the width of the earth four times. I come forth. My tongue is like unto that of Ptah and my throne is like unto that of the goddess Hathor, and I make mention of the words of Tem, my father, with my mouth. He it is who constraineth the handmaid, the wife of Seb, and before him are bowed [all] heads, and there is fear of him. Hymns of praise are repeated for [me] by reason of [my] mighty acts, and I am decreed to be the divine Heir of Seb, the lord of the earth and to be the protector therein. The god Seb refresheth me, and he maketh his risings to be mine. Those who dwell in Annu bow down their heads unto me, for I am their lord and I am their bull. I am more powerful than the lord of time, and I shall enjoy the pleasures of love, and shall gain the mastery over millions of years.”

29.“向凯内姆提致敬，你来自凯内姆特城，我没有虐待过任何人。

The god Ptah-seker

30.“万岁，你这带来供品的人，从扫罗城出来，我没有行强暴的事。

TRANSFORMATION INTO A BENNU BIRD

31.“万岁，你是面容之神，来自切菲特城，我没有草率地下结论。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]

32.“万岁，你是知识的赐予者，你是来自恩特的人，我没有……也没有向神报仇。

The chapter of making the transformation into a Bennu bird. The chancellor-in-chief, Nu, triumphant, saith:

33.“万岁，你是双角之王，来自萨蒂乌，我的言语并没有过多。

“I came into being from unformed matter. I came into existence like the god Khepera, I have germinated like the things which germinate (i.e., plants), and I have dressed myself like the Tortoise. I am [of] the germs of every god. I am Yesterday of the four [quarters of the world] and of those seven Uræi which came into existence in Amentet, that is to say, [Horus, who emitteth light from his divine body. He is] the god [who] fought against Suti, but the god Thoth cometh between them through the judgment of him that dwelleth in Sekhem, and of the Souls who are in Annu, and there is a stream between them. I have come by day, and I have risen in the footsteps of the gods. I am the god Khensu, who driveth back all that oppose him.”

34.“万岁，来自孟菲斯的涅弗尔·泰姆，我没有做过欺骗的事情，也没有做过邪恶的事情。

[IF] THIS CHAPTER [BE KNOWN BY THE DECEASED] HE SHALL COME FORTH PURE BY DAY AFTER HIS DEATH, AND HE SHALL PERFORM WHATSOEVER TRANSFORMATIONS HIS HEART DESIRETH. HE SHALL BE IN THE FOLLOWING OF UN-NEFER, AND HE SHALL BE SATISFIED WITH THE FOOD OF OSIRIS AND WITH SEPULCHRAL MEALS. [HE] SHALL SEE THE DISK, [HE] SHALL BE IN GOOD CASE UPON EARTH BEFORE RA, AND HE SHALL BE TRIUMPHANT BEFORE OSIRIS, AND NO EVIL THING WHATSOEVER SHALL HAVE DOMINION OVER HIM FOREVER AND EVER.

35.“来自塔图的泰姆·塞普，你好！我没有诅咒过国王。

TRANSFORMATION INTO A HERON

36.“万岁，你这劳苦之心，从特布提城出来，我没有把水弄脏。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]

37.“欢呼吧，水之阿希，从努河而出，我没有使我的声音傲慢。

The chapter of making the transformation into a heron. The chancellor-in-chief, Nu, triumphant, saith:

38.“万岁，你是向人类发号施令的人，你是来自[Sau(?)]的人，我没有诅咒神。

“[I] have gotten dominion over the beasts that are brought for sacrifice, with the knives which are [held] at their heads, and at their hair, and at their ... [Hail], Aged ones [hail,] Khus, who are provided with the opportunity, the chancellor-in-chief, the overseer of the palace, Nu, triumphant, is upon the earth, and what he hath slaughtered is in heaven; and what he hath slaughtered is in heaven and he is upon the earth. Behold, I am strong, and I work mighty deeds to the very heights of heaven. I have made myself pure, and [I] make the breadth of heaven [a place for] my footsteps [as I go] into the cities of Aukert; I advance, and I go forward into the city of Unnu (Hermopolis). I have set the gods upon their paths, and I have roused up the exalted ones who dwell in their shrines. Do I not know Nu? Do I not know Tatunen? Do I not know the beings of the color of fire who thrust forward their horns? Do I not know [every being having] incantations unto whose words I listen? I am the Smam bull [for slaughter] which is written down in the books. The gods crying out say: ‘Let your faces be gracious to him that cometh onward.’ The light is beyond your knowledge, and ye cannot fetter it; and times and seasons are in my body. I do not utter words to the god Hu, [I do not utter words of] wickedness instead of [words of] right and truth, and each day right and truth come upon my eyebrows. At night taketh place the festival of him that is dead, the Aged One, who is in ward [in] the earth.”

39.“向从尼弗尔湖（？）出来的尼赫布·尼弗特致敬，我并没有表现出傲慢。

Statue of Rameses, Ptah, and Sekhmet.

40.“向你致敬，尼希布考，你从你的城市出来，我没有寻求任何荣誉。

The grey heron is a predatory wading bird in the heron family. It is native throughout temperate Europe, Asia, and parts of Africa.

41.“万福，你的头是圣洁的，你从你的居所出来，我没有增加我的财富，除非是用我自己的财产。

THE LIVING SOUL

42.“万岁，你带着自己的手臂，从奥克特（地下世界）出来，我从未想过要轻视我城里的神。”

[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]

[那时，正直无罪的心将会说：]宫殿的监督者，大臣努，得意洋洋地说：

THE SWALLOW

“向你们致敬，居住在双重玛阿蒂大厅的诸神，我，甚至我，都认识你们，我也知道你们的名字。不要让我倒在你们的屠刀下，不要把我的邪恶带到你们所跟随的神面前；不要让邪恶通过你们的方式降临到我身上。哦，你们在 Neb-er-tcher 面前宣告我是正确和真实的，因为我在塔梅拉（埃及）做了正确和真实的事情。我没有诅咒上帝，不要让邪恶通过居住在我时代的国王降临到我身上。向你们致敬，哦，你们这些神，你们居住在双重玛阿蒂的殿堂，你们的身体里没有邪恶，你们靠正义和真理生活，你们在神荷鲁斯面前靠正义和真理生活，荷鲁斯住在他的神圣圆盘里：在大审判之日，请你们把我从以大人物的内脏为食的巴巴神那里救出来。哦，请允许我到你们身边，因为我没有犯过错，我没有犯罪，我没有作恶，我没有作过假证；所以不要对我做任何[邪恶]的事情。我靠正义和真理生活，我靠正义和真理生活。我履行了人类的诫命[以及]让神满意的事情，我通过做他的旨意让神与我和平相处。我给饥饿的人面包，给口渴的人水，给赤身裸体的人衣服，给[遇难的]水手一条船。我向诸神献上圣餐，向库斯献上坟墓餐。你们是我的拯救者，是我的保护者，不要在[伟大的神]面前指责我。我口无遮拦，手无遮拦；因此，那些看到我的人会对我说，‘平安地来吧；平安地来吧’，因为我听到了灵体（sahu）在哈普特雷之家对猫说的那句有力的话。我被派去在神 Hra-f-ha-f（即脸在背后的神）面前作证，他已经做出了[关于我的]决定。我看见了鳄梨树在 Restau 中蔓延[它的树枝]的事物。我是向诸神祈祷并了解诸神的人。我来到这里，我来宣告正义和真理，并在奥克特地区为正义和真理的支撑物设定平衡。万岁，你高高在上，你是阿特夫的领主王冠，其名被宣告为“风之主”，请您拯救我脱离那些使人作恶、使人灾难、脸上无遮无掩的神圣使者，因为我已为正义和真理之主做了正确和真实的事情。我用祭酒净化了我自己和我的胸部，用洁净之物净化了我的臀部，我的内心已浸入正义和真理之池。我的每一个肢体都缺乏正义和真理。我在南方之池中得到净化，我在蚱蜢田野中的北方城市休息，拉神的神圣水手们在夜晚的第二小时和白天的第三小时沐浴。经过这里后，众神心满意足，无论是在夜晚还是在白天，他们对我说：‘请你上前来。’他们对我说：‘那么，你是谁？’他们对我说：‘你叫什么名字？’‘我是那位装备在花丛下的人，我是那位橄榄树上的居民，’这是我的名字。他们立即对我说：‘你过去吧’；我经过你的城市，来到橄榄树的北边。那么，你在那里看到了什么？腿和大腿。那么，你对他们说了什么？让我看看腾库那片土地上的欢乐。他们给了你什么？一团火焰和一块水晶石板（或权杖）。那么，你用它们做了什么？我把它们埋在玛纳特的沟渠旁，作为“夜晚的物品”。那么，你在玛纳特的沟渠旁发现了什么？一根燧石权杖，其名称为“风之赐予者”。那么，在你埋葬火焰和水晶石板（或权杖）之后，你对它们做了什么？我在沟渠中对它们念诵着话语，[我从那里把它们挖了出来]；我扑灭了火，我打碎了石板（或权杖），我造了一个水池。‘来吧，’[他们说，]‘从这个双重玛阿蒂大厅的门进来，因为你认识我们。’”

[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]

埃及梅迪奈特哈布一座寺庙的柱子残骸。

The chapter of making the transformation into a swallow. The chancellor-in-chief, Nu, triumphant, saith:

“‘我们不会让你从我们这里进来，’门闩说道，‘除非你告诉我们我们的名字。’你的名字是‘正义与真理之地的天平之舌’。‘我不会让你从我这里进来，’门的右门楣说道，‘除非你告诉我我的名字。’你的名字是‘支撑正义与真理的天平’。‘我不会让你从我这里进来，’门的左门楣说道，‘除非你告诉我我的名字。’你的名字是‘酒之天平’。‘我不会让你从我这里过去，’门槛说道，‘除非你告诉我我的名字。’你的名字是‘塞布之神之牛’。 “我不会给你开门，”这扇门的门闩上写着，“除非你告诉我我的名字。”“他母亲的肉体”是你的名字。“我不会给你开门，”门闩的插座上写着，“除非你告诉我我的名字。”“巴考之王塞贝克神灵的活眼”是你的名字。“我不会给你开门（我不会让你从我这里进来），”这扇门的守护者说道，“除非你告诉我我的名字。”“当舒神灵保护奥西里斯时，他的手肘”是你的名字。“我们不会让你从我们这里进来，”这扇门的门柱上写着，“除非你告诉我们我们的名字。”“乌拉女神的子孙”是你的名字。他们说：‘你了解我们，因此，请通过我们吧。’

“I am a swallow, I am a swallow. I am the Scorpion, the daughter of Ra. Hail, ye gods, whose scent is sweet; hail, ye gods, whose scent is sweet! [Hail,] Flame, which cometh forth from the horizon! Hail, thou who art in the city, I have brought the Warden of his Bight therein. Oh, stretch out unto me thy hand so that I may be able to pass my days in the Pool of Double Fire, and let me advance with my message, for I have come with words to tell. Oh, open [thou] the doors to me and I will declare the things which have been seen by me. Horus hath become the divine prince of the Boat of the Sun, and unto him hath been given the throne of his divine father Osiris, and Set, that son of Nut, [lieth] under the fetters which he had made for me. I have made a computation of what is in the city of Sekhem, I have stretched out both my hands and arms at the word(?) of Osiris, I have passed on to judgment, and I have come that [I] may speak; grant that I may pass on and declare my tidings. I enter in, [I am] judged, and [I] come forth worthy at the gate of Neb-er-tcher. I am pure at the great place of the passage of souls, I have done away with my sins, I have put away mine offences, and I have destroyed the evil which appertained unto my members upon earth. Hail, ye divine beings who guard the doors, make ye for me a way, for, behold, I am like unto you. I have come forth by day, I have journeyed on on my legs, I have gained the mastery over my footsteps [before] the God of Light, I know the hidden ways and the doors of the Sekhet-Aaru, verily I, even I, have come, I have overthrown mine enemies upon earth, and yet my perishable body is in the grave!”

“‘我不会让你踩在我身上，’双重玛阿蒂大厅的地板说道，‘因为我沉默不语，我是神圣的，因为我不知道你要踩在我身上的那双脚的名字；所以请告诉我。’‘卡斯神的旅行者（？）’是我的右脚的名字，‘哈索尔女神之杖’是我的左脚的名字。‘你认识我，’[它说道]，‘所以从我身上过去吧。’”

The African swallow is a small bird that builds nests in high, protected sites using mud pellets.

“‘我不会提及你，’这座双玛阿蒂大厅大门的守护者说道，‘除非你告诉我我的名字。’你的名字是‘洞察人心和审视缰绳的人。’‘现在我要提及你（向神）。但谁是那位在时辰居住的神？你说吧’（即他的名字）。Maau-Taui（即，记录两片土地的人）[是他的名字]。‘那么 Maau-Taui 是谁？’他是托特。‘来吧，’托特说道。‘但你为何而来？’我来了，我奋力向前，以便被提及。你现在的情况如何？我，甚至我，已经从邪恶中净化，我受到了保护，免受那些生活在他们时代的人的恶行伤害；而我不在他们之中。‘现在我要提及你（向神）。’ “[现在告诉我，] 天堂是火，墙壁上覆盖着活的乌拉伊，房子的地板是水流，他是谁？我说，他是谁？” 是奥西里斯。“那么，走上前来：你肯定会被提及的。你的蛋糕将来自拉之眼，你的麦酒也来自拉之眼，而坟墓的食物也来自拉之眼。这是为宫殿的监督者奥西里斯、总督努、胜利者所颁布的法令。”

IF THIS CHAPTER BE KNOWN [BY THE DECEASED], HE SHALL COME FORTH BY DAY, HE SHALL NOT BE TURNED BACK AT ANY GATE IN THE UNDERWORLD, AND HE SHALL MAKE HIS TRANSFORMATION INTO A SWALLOW REGULARLY AND CONTINUALLY.

图坦卡蒙国王的面具。

THE SERPENT SATA

来自图坦卡蒙墓的一个箱子。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]

（描绘在这个双 MAATI 大厅将要发生的事情。）此章应由 [死者] 在清洗和净化之后说，当他穿上衣服，穿上白皮凉鞋，他的眼睛涂上锑，[他的身体] 涂上抗油膏，当他献上公牛、羽毛家禽、熏香、蛋糕、麦芽酒和花园药草时。看哪，你要用彩色在一块新的没有猪或其他动物踩过的泥土上画出这个图案。如果[你]把这本书写在上面，死者将会兴旺，他的子孙也将兴旺，[他的名字]永远不会被遗忘，他将会成为一个填满（即满足）国王和他的王子们的心的人，面包、蛋糕、糖果、葡萄酒和肉块将会在伟大上帝的祭坛上献给他；他不会被阿蒙奈特的任何门拒之门外，他将与上埃及和下埃及的国王一起被带进来，他将永远不断地、有规律地出现在奥西里斯的队伍中。

The chapter of making the transformation into the serpent Sata. The chancellor-in-chief, Nu, triumphant, saith:

宫廷总管、大臣努，胜利者，宫廷总管的儿子，大臣阿蒙赫特普，胜利者，说道：“你们好，坐在拉神船头的四只猿猴，你们将正义和真理传达给 Neb-er-tcher，你们审判我的苦难和力量，你们用你们口中的火焰使诸神心满意足，你们向诸神献上圣物，向库斯提供坟墓食物，你们以正义和真理为生，以心灵的正义和真理为食，你们没有欺骗和欺诈，你们憎恶邪恶，你们消除我的恶行，除去我的罪孽（这罪孽在世上应得的惩罚，你们消灭任何属于我的邪恶），让我对你们没有任何阻碍。哦，请允许我穿过地下世界（ammehet），让我进入 Re-stau，让我穿过 Amentet 的隐藏塔门。哦，请允许我享用蛋糕、麦酒和糖果，就像赐给活着的khu s 一样，并允许我进入 Re-stau 并离开。”

THE CROCODILE

塞索特里斯三世 (公元前 1836-1818 年) 的雕像，他重塑了埃及的政府，并将其统治范围扩展到埃及正南的努比亚。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 11).]

“[四只猿猴回答说]，‘来吧，我们已经消除了你的邪恶，我们已经消除了你的罪孽，以及你在地球上犯下的[应得的]惩罚，我们已经消灭了你在地球上的[所有]邪恶。因此，进入 Re-stau，穿过 Amentet 的隐藏塔门，在那里你会得到蛋糕、麦芽酒和糖果（？），你可以随意出来，你可以随意进入，就像那些受到[神]青睐的khu一样，你每天都会在地平线上被宣告（或召唤）。’”

The chapter of making the transformation into a crocodile. The chancellor-in-chief, Nu, triumphant, saith:

赞美科尔蒂诸神的书，当一个人来到诸神面前，进入冥界大神庙拜见神明时，应诵读此书。他应说：

[From the Papyrus of Ani (British Museum No. 10,470, sheet 17).]

“向你们致敬，你们这些Qerti的神，你们这些居住在 Amentet 的神圣之人！向你们致敬，你们这些守护冥界之门的守护者，你们守护着神，你们将 [来者的名字] 带到神 Osiris 面前，你们做好准备，你们赞美 [他]，你们消灭了 Ra 的敌人。哦，发出你们的光明，驱散你们周围的黑暗，你们要看那神圣而神圣的万能者，哦，你们要像他一样生活，你们要呼唤居住在他神圣圆盘中的他。你们要引导南北之王（Usr-Maat-Ra-setep-en-Amen），太阳之子（Ra-meses-meri-Amen-Ra-heq-Maat）穿过你们的大门，愿他的神圣灵魂进入你们的隐秘之处，[因为]他是你们中的一员，他向蛇魔阿佩普发射了灾难，他击倒了阿佩普在阿蒙特设置的障碍。哦，伟大的上帝，你居住在你的神圣圆盘中，你的话语已大大战胜了你的敌人；哦，奥西里斯，阿蒙特的统治者，你的话语已大大战胜了你的敌人；你的言语已大大战胜了天上和地下的敌人，啊，你是北方和南方的国王（Usr-Maat-Ra-setep-en-Amen），你是太阳之子（Ra-meses-meri-Amen-Ra-heq-Maat），你是所有男神和女神的君主，啊，奥西里斯，阿蒙特的统治者；他在死亡之谷（神的）面前说出言语，并控制了强大的君主。你们这些守门人，你们这些守门人，你们守卫着你们的大门，你们惩罚灵魂，你们吞噬死者的尸体，你们在毁灭之地检查死者时，你们将正义和真理赋予灵魂和神圣的库，仁慈的，强大的，他的宝座在阿克特是神圣的，他像拉一样拥有灵魂，像奥西里斯一样受到赞美，你们带领着北方和南方的国王（Usr-Maat-Ra-setep-en-Amen），太阳之子（Ra-meses-meri-Amen-Ra-heq-Maat），你们为他打开大门，为他打开他的 Qerti 的地方。看哪，你们要向他许诺战胜他的敌人，让双门之神为他献上肉祭和饮料祭，让他穿上nemmes居住在伟大而隐秘的神殿中的他的王冠。看那赫鲁库提（哈马奇斯）的像，他是双重真实的，他是神圣的灵魂，也是神圣而完美的库；他用双手取得了胜利。两位伟大而强大的神向南北之王（乌斯拉-马特-拉-塞特普-恩-阿门）呼喊，他是太阳之子（拉梅塞斯-梅里-阿门-拉赫克-马特），他们与他一起欢欣鼓舞，他们向他歌颂[并拍手]，他们给予他保护，他活了下来。南北之王（乌斯拉-马特-拉-塞特普-恩-阿门），他是太阳之子（拉梅塞斯-梅里-阿门-拉赫克-马特），像一个活生生的灵魂一样升入天堂。他奉命进行变形，在神圣的君王首领面前取得胜利，并像拉神一样穿过天界、人间和冥界的大门。南北之王（Usr-Maat-Ra-setep-en-Amen），太阳之子（Ra-meses-meri-Amen-Ra-heq-Maat）说道：‘为我打开天界、人间和冥界的大门，因为我是奥西里斯的神圣灵魂，我安息于他，让我穿过他们的大厅。让 [诸神] 见到我时赞美我；让我进来，让我得到恩惠；让我出来，让我受到爱戴；让我前进，因为我身上没有发现任何缺陷或失败。’”

The chapter of causing the soul to be united to its body in the underworld. The Osiris Ani, triumphant, saith:

拉美西斯二世的木乃伊，又称拉美西斯大帝，是埃及第十九王朝的第三位法老，通常被认为是古埃及帝国最伟大的法老。

“Hail, thou god Anniu (i.e., Bringer)! Hail, thou god Pehrer (i.e., Runner), who dwellest in thy hall! [Hail,] great God! Grant thou that my soul may come unto me from wheresoever it may be. If [it] would tarry, then let my soul be brought unto me from wheresoever it may be, for thou shalt find the Eye of Horus standing by thee like unto those beings who are like unto Osiris, and who never lie down in death. Let not the Osiris Ani, triumphant, lie down in death among those who lie down in Annu, the land wherein souls are joined unto their bodies even in thousands. Let me have possession of my ba (soul), and of my khu, and let me triumph therewith in every place wheresoever it may be. [Observe these things which [I] speak, for it hath staves with it]; observe then, O ye divine guardians of heaven, my soul [wheresoever it may be]. If it would tarry, do thou make my soul to look upon my body, for thou shalt find the Eye of Horus standing by thee like those [beings who are like unto Osiris].”

埃及卢克索门纳陵墓的入口，门纳是一位装饰精美的古埃及工匠，可能活跃于图特摩斯四世统治时期

“Hail, ye gods, who tow along the boat of the lord of millions of years, who bring [it] above the underworld and who make it to travel over Nut, who make souls to enter into [their] spiritual bodies, whose hands are filled with your ropes and who clutch your weapons tight, destroy ye the Enemy; thus shall the boat of the sun be glad and the great God shall set out on his journey in peace. And behold, grant ye that the soul of Osiris Ani, triumphant, may come forth before the gods and that it may be triumphant along with you in the eastern part of the sky to follow unto the place where it was yesterday; [and that it may have] peace, peace in Amentet. May it look upon its material body, may it rest upon its spiritual body; and may its body neither perish nor suffer corruption forever.”

埃及麦地那哈布拉美西斯三世墓葬神庙的墙壁雕刻

The Great Sphynx of Giza

来自埃及孟菲斯的拉美西斯大帝（或拉美西斯二世）的巨型雕像。

A tomb painting depicting Egyptian gods.

这是在奥西里斯的神圣君王首领面前诵读的一章，以赞美冥界的指导者。奥西里斯、首席书记员和绘图员，普塔麦斯，得意洋洋地说：

[From the Papyrus of Nu (British Museum No. 10,477, sheet 8).]

“向你们致敬吧，居住在Qerti的神灵们，居住在 Amentet 的神灵们，你们看守着冥界的大门，是那里的守护者，你们承载并宣告那些来到奥西里斯面前的人的名字，你们赞美他，你们消灭拉的敌人。哦，发出你的光明，驱散你周围的黑暗，看着奥西里斯的脸，哦，你们这些像他一样生活的人，赞美居住在他的圆盘中的人，带我远离你们的灾难。让我出来，让我进入你们的秘密之地，因为我是你们中间的强大王子，因为我已经在那里消灭了邪恶，我已经击倒了阿蒙特中设置的障碍（？）。你已经战胜了你的敌人，哦，居住在你的圆盘中的人；你已经战胜了你的敌人，托特，你创造了法令；你已经战胜了你的敌人，哦奥西里斯，首席抄写员和绘图员，普塔梅斯，胜利了；哦奥西里斯，你是阿蒙特的统治者，你已经战胜了你的敌人，在天上和地上，在每一个男神和女神的神圣主权首领面前；而阿蒙特统治者奥西里斯的食物（？）就在这位神面前，他的名字在伟大的神圣主权首领面前是隐藏的。你们这些守门的神，你们守护着自己的住所（？），你们进行清算，你们将[灵魂]置于毁灭之中，你们将正义和真理赋予神圣的灵魂，你们在阿克特的居所中没有邪恶，你们被赋予灵魂，就像拉一样，你们……就像奥西里斯一样，你们引导奥西里斯，首席书记官，绘图员，胜利的普塔麦斯，你们向他打开冥界的大门，打开他庄园的最高部分和他的Qert。看哪，让他战胜敌人，为他献上冥界之神的祭品，让居住在涅麦斯王冠上的神灵，阿克特知识的主人变得高贵。看哪，让这个灵魂坚定于正义和真理，[让它成为]一个完美的灵魂，用双手获得了主宰权。伟大而强大的神灵高呼“他赢得了胜利”，他们为他而欢欣鼓舞，他们用双手赞美他，他们把脸转向他。活着的人胜利了，甚至像一个住在天堂的活生生的灵魂，他被命令去完成[他的]转变。奥西里斯战胜了他的敌人，首席抄写员和绘图员奥西里斯，普塔米斯，胜利了，在天堂的伟大神圣主权首领面前，在地球上的伟大神圣主权首领面前战胜了他的敌人。”

The chapter of driving evil recollections from the mouth. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, the chancellor-in-chief, Amen-hetep, triumphant, saith:

这是一首赞美奥西里斯的圣歌。奥西里斯的奥夫安卡胜利地说道：

(British Museum No. 10,477, sheet 6).]

“向你致敬，胜利的奥西里斯·昂-内弗，你是努特之子，你是塞布的长子，你是来自努特的强者，你是尼弗乌尔城的国王，你是阿蒙泰特的总督，你是阿布图（阿拜多斯）的领主，你是灵魂之王，你是力量之强者，你是苏坦赫嫩的阿泰夫王冠之主，你是尼弗乌尔城的神圣形态之主，你是坟墓之主，你是塔图的灵魂之强者，你是（坟墓）祭祀之主，你是塔图的许多节日的节日。神荷鲁斯在各个地方（或神殿）高举他的父亲，他与女神伊西斯和女神奈芙蒂斯联合起来；神托特为他吟诵他内心深处的、从他口中说出的巨大赞美，荷鲁斯的心比所有的神都强大。站起来吧，伊西斯之子荷鲁斯，为你的父亲奥西里斯报仇吧。奥西里斯啊，我来到了你身边；我是荷鲁斯，我为你报了仇，今天我以公牛和长羽毛的家禽的坟墓为食，以献给奥西里斯的所有美丽的东西为食。站起来吧，奥西里斯，因为我已经为你击倒了你所有的敌人，我已经为你报了仇。在这美丽的日子里，你灵魂中美好升起，我就是荷鲁斯，在这一天，你的灵魂在你神圣的君主面前将你与它一同高举。万岁，奥西里斯，你的神已来到你这里并与你同在，你以卡赫特普的名义在其中安息。我以你的库的名义使你荣耀，以你的佩胡的名义使你如同晨星，以你的阿普阿特的名义为你开辟道路。万岁，奥西里斯，我已来到你这里，我已将你的敌人置于各处，你在众神和神圣的君主首领面前胜利了。万岁，奥西里斯，你已经得到了你的权杖和你安息的地方，你的脚步就在你脚下。你给众神带来食物，你给住在坟墓里的人带来坟墓的食物。你把你的力量交给了众神，你创造了伟大的神；你在他们的精神体中与他们同在，你聚集在所有的神灵身边，在乌卡节日向这位神献祭的那一天，你听到了正确和真理的话语。”

The chapter of not letting the soul of Nu, triumphant, be captive in the underworld. He saith:

埃及丹德拉一座寺庙内墙上的象形文字雕刻和绘画。

“Hail, thou who art exalted! [Hail,] thou who art adored! O thou mighty one of Souls, thou divine Soul, thou possessor of terrible power, who dost put the fear of thyself into the gods, thou who art crowned upon thy throne of majesty, I pray thee to make a way for the ba (soul), and for the khu, and for the khaibit (shade) of the overseer of the palace, the chancellor-in-chief, Nu, triumphant [and let him be] provided therewith. I am a perfect khu, and I have made [my] way unto the place wherein dwell Ra and Hathor.”

另一章是关于完善Khu的，该章将在奥西里斯的生日诵读，并使灵魂永生。大臣努得意洋洋地说：

[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 6).]

“天空打开了，大地打开了，西方打开了，东方打开了，南半边天打开了，北半边天打开了，门打开了，城门为拉从地平线上走来而敞开。塞克特船为他打开双门，马特船为他冲开城门；他呼吸，神舒就诞生了，他创造了女神泰芙努特。奥西里斯的追随者们紧随其后，宫殿监督官、大臣努得意洋洋地跟在拉的队伍后面。他拿起铁器，像荷鲁斯一样撬开神殿，继续前进，带着神圣神殿的祭酒，前往他居住的隐秘之处；他是爱他的神的信使。奥西里斯·努，宫殿的监督者，胜利的总宰相，带来了正义和真理，他推动了奥西里斯的前进。奥西里斯·努，宫殿的监督者，胜利的总宰相，手里拿着绳索，把神龛绑得紧紧的。风暴是他所憎恶的。不要让洪水靠近他，不要让奥西里斯·努，宫殿的监督者，胜利的总宰相，在拉神面前退缩，不要让他回头；因为，看哪，眼睛在他两只手里。不要让奥西里斯·努，宫殿的监督者，总督，胜利者，走在黑暗的山谷中，不要让他进入那些邪恶之人的湖中，不要让他在被诅咒的人中存在片刻。不要让奥西里斯·努一头栽倒在那些想要俘虏他的人中间，不要让他的灵魂进入他们中间。让他神圣的面容占据石块后面的地方，神塞普图的石块。

The chapter of opening the tomb to the soul [and] to the shade of Osiris the scribe Nebseni, the lord of reverence, born of the lady of the house Mut-Restha, triumphant, so that he may come forth by day and have dominion over his fleet. [He saith:]

“赞美诗归于你们，大腿上的神灵们，上帝的刀子在秘密工作，上帝的双臂和双手发出光芒；在适当的时候，把老人和年轻人带到他身边，对他来说是双倍的快乐。现在，看哪，托特神居住在他的隐秘之处，他为计算百万年的神举行祭祀仪式，他穿过苍穹，驱散他的堡垒中的风暴和旋风，宫殿的监督者、总督奥西里斯·努，胜利地抵达他的住所。[大腿上的神灵们]，你们消除他的悲伤、痛苦和疼痛，愿奥西里斯·努的悲伤完全消失。让奥西里斯·努，宫殿的监督者，胜利的总宰相，让拉满意，让他开辟一条通往拉的地平线的道路，让他的船为他准备好，让他快乐地航行，让托特把光明放进他的心里；然后，胜利的奥西里斯·努将赞美和荣耀拉，拉将听从他的话，他将会击倒来自敌人的障碍。我没有遭遇海难，也没有在地平线上退缩，因为我是拉-奥西里斯，而奥西里斯·努，宫殿的监督者，总宰相，不会在大船上遭遇海难。看哪，他的脸在大腿之神身上，因为拉的名字在奥西里斯·努的身上，宫殿的监督者，总宰相，他的荣誉在他的嘴里；他将对拉说话，拉会听他的话。”

“That which was shut fast hath been opened, that is to say, he that lay down in death [hath been opened]. That which was open hath been shut to my soul through the command of the Eye of Horus, which hath strengthened me and which maketh to stand fast the beauties which are upon the forehead of Ra, whose strides are long as [he] lifteth up [his] legs [in journeying]. I have made for myself a way, my members are mighty and are strong. I am Horus the avenger of his divine father. I am he who bringeth along his divine father, and who bringeth along his mother by means of his sceptre(?). And the way shall be opened unto him who hath gotten dominion over his feet, and he shall see the Great God in the Boat of Ra, [when] souls are counted therein at the bows, and when the years also are counted up. Grant that the Eye of Horus, which maketh the adornments of light to be firm upon the forehead of Ra, may deliver my soul for me, and let there be darkness upon your faces, O ye who would hold fast Osiris. Oh, keep not captive my soul, Oh, keep not ward over my shade, but let a way be opened for my soul [and] for my shade, and let [them] see the Great God in the shrine on the day of the judgment of souls, and let [them] recite the utterances of Osiris, whose habitations are hidden, to those who guard the members of Osiris, and who keep ward over the Khus, and who hold captive the shades of the dead who would work evil against me, so that they shall [not] work evil against me. May a way for thy double (ka) along with thee and along with [thy] soul be prepared by those who keep ward over the members of Osiris, and who hold captive the shades of the dead. Heaven shall [not] keep thee, the earth shall [not] hold thee captive, thou shalt not have thy being with the divine beings who make slaughter, but thou shalt have dominion over thy legs, and thou shalt advance to thy body straightway in the earth [and to] those who belong to the shrine and guard the members of Osiris.”

“拉啊，天际中向你歌唱赞美，向你致敬，你用光明净化天庭的居民，你在那至高无上的瞬间拥有统治天庭的权力，当你的敌人的桨与你一起移动！奥西里斯·努，宫殿的监督者，总宰相，胜利者，带着正义和真理的秩序而来，因为在阿蒙特有一片钢铁的苍穹，恶魔阿佩普在双狮神面前用风暴冲破了它，奥西里斯·努将把它整理好；哦，你们这些居住在威严宝座顶端的人，听着。奥西里斯·努将来到你的神圣的主权首领之中，拉将每天将他从阿佩普身边救出，让他不能靠近他，他将保持警惕。奥西里斯·努将有权处理所写的内容，他将获得坟墓餐，而神托特将为他提供应该为他准备的东西。奥西里斯·努让正义和真理乘坐大船在船头周围航行，并在神圣的主权首领中取得胜利，并将其确立了数百万年。神圣的首领们引导他，并让他高兴地乘船；拉神水手中的第一批人跟在他后面，他很高兴。正义和真理受到尊崇，他们来到他们的神圣主宰面前，赞美之词被归于神 Neb-er-tcher。宫殿的监督者、总督奥西里斯·努胜利了，他手持武器，用它穿过天堂；那里的居民赞美他，称他是一位站立不住、永不沉没的神灵。拉神因为他的所作所为而赞美他，使旋风和暴风雨化为乌有；他看着他的辉煌，稳住他的桨，小船在天堂里航行，像黑暗中的太阳一样升起。强大的托特在他的眼中引导着奥西里斯·努，他坐在凯佩拉的大腿上；他出现了，他说的话也实现了。奥西里斯·努前进了，他绕着天堂航行到阿蒙特，火热的神灵站在他面前，舒神非常高兴，他们和他的神圣水手一起拿着拉的船头。拉神绕着奥西里斯转了一圈，他看着奥西里斯。奥西里斯·努安息了，奥西里斯·努安息了。他没有被赶回去，你那一刻的火焰没有从他身上夺走，[哦，拉，]你嘴里的旋风和风暴没有向他袭来，他没有走上鳄鱼的道路——因为他憎恶鳄鱼——鳄鱼也没有靠近他。奥西里斯·努登上了你的船，哦，拉，他拥有你的宝座，他接受了你的精神形态。黎明时分，奥西里斯·努 (Osiris Nu) 沿着拉 (Ra) 的路径行进，击退恶魔内布特 (Nebt)；[他] 来到你船的火焰上，[拉 (O Ra)] 在那强大的大腿上。奥西里斯·努 (Osiris Nu) 知道这一点，他来到你的船上，看到他 [坐在] 里面；他献上坟墓祭品。”

English Egyptologist Howard Carter discovering the intact tomb of Tutankhamun.

[本章应] 在纯净之地，用彩色颜料在 RA 神船上朗诵。看哪，你要在船头放置死者的形象，在船的右侧画上 SEKTET 船，在船的左侧画上 ATET 船，在 OSIRIS 的生日那天，向他们献上面包、蛋糕、葡萄酒、油和各种精美的祭品。如果这些仪式得以举行，他的灵魂将存在，并将永远活着，不会再死。

A modern copy of Tutankhamun’s wooden sarcophagus.

彩绘的古埃及木质石棺。

NOT SAILING TO THE EAST

以下内容摘自《Saïte Recension》中本章的标题（参见 Lepsius，同上，Bl. 53）：

[From the Papyrus of Nu (British Museum No. 10,477, sheet 6).]

“他将知道冥界的隐秘之事，他将洞悉 Neter-khertet（冥界）的隐秘之事。”

The chapter of not sailing to the east in the underworld. The chancellor-in-chief, Nu, triumphant, saith:

“[本章] 是在赫塞普提胜利之时在圣殿的大厅里发现的，也是在荷鲁斯为他的父亲奥西里斯·昂-内弗胜利之时建造的山洞里发现的。现在，既然拉亲眼目睹了这位死者，他就会把他视为众神的同伴。对他的恐惧将是巨大的，对他的敬畏将是人类、诸神、库斯和被诅咒者的心中的强大。他将与他的灵魂同在，永生；他不会在地狱中第二次死去；在权衡言辞之日，不会有任何邪恶的遭遇降临到他身上。他将战胜他的敌人，他的坟墓餐食将日复一日地摆在拉的祭坛上。”

“Hail, phallus of Ra, who departest from thy calamity [which ariseth] through opposition(?), the cycles have been without movement for millions of years. I am stronger than the strong, I am mightier than the mighty. If I sail away or if I be snatched away to the east through the two horns,” or (as others say), “if any evil and abominable thing be done unto me at the feast of the devils, the phallus of Ra shall be swallowed up, [along with] the head of Osiris. And behold me, for I journey along over the fields wherein the gods mow down those who make reply unto [their words]; now verily the two horns of the god Khepera shall be thrust aside; and verily pus shall spring into being in the eye of Tem along with corruption if I be kept in restraint, or if I have gone toward the east, or if the feast of devils be made in my presence, or if any malignant wound be inflicted upon me.”

接近拉的章节。宫殿的监督者，总宰相努，得意洋洋地说：

The chapter of praying for an ink-pot and for a palette. The chancellor-in-chief, Nu, triumphant, saith:

“我就是那位在黑夜中闪耀的神拉。每一个追随他的人，都将在追随神托特的过程中获得生命，他将赐予他黑暗中何露斯的升起。宫殿的监督者、总宰相、胜利的奥西里斯·努心里很高兴，因为他是那些人中的一员，他的敌人被神圣的王子们消灭了。我是拉的追随者，我已经得到了他的铁武器。我来到你身边，我的父亲拉，我已经前进到神舒那里。我呼唤强大的女神，我装备了神胡，我独自一人将内布特神从拉的道路上赶走了。我是库，我来到了地平线边缘的神圣王子身边。我遇见了强大的女神并接待了她。我追随你的力量提升了你的灵魂，我的灵魂因你的胜利和强大的力量而活；是我在天堂用言语向拉发号施令。向你致敬，天堂东方的伟大神，让我登上你的船，拉，让我以神鹰的形式展开，让我用言语发出命令，让我在我的塞克姆（？）中战斗，让我成为我的葡萄藤下的主人。拉，让我平安地登上你的船，让我平安地航行到美丽的阿蒙特。让神特姆对我说，‘你愿意进入那里吗？’这位女士，女神梅亨，有一百万年，是的，两百万年，居住在乌尔特和尼夫乌尔特之家[和]一百万年的湖泊中；整个众神在那些在他身边的人中移动，他是地方划分的领主（？）。我说，“在每一条道路上，在这数百万年中，拉神，他的道路在火中，他们绕着他转，他们绕着他转。’”

“Hail, aged god, who dost behold thy divine father and who art the guardian of the book of Thoth, [behold I have come; I am endowed with glory, I am endowed with strength, I am filled with might, and I am supplied with the books of Thoth], and I have brought [them to enable me] to pass through the god Aker who dwelleth in Set. I have brought the ink-pot and the palette as being the objects which are in the hands of Thoth; hidden is that which is in them. Behold me in the character of a scribe! I have brought the offal of Osiris, and I have written thereon. I have made (i.e., copied) the words of the great and beautiful god each day fairly. O Heru-khuti, thou didst order me and I have made (i.e., copied) what is right and true, and I do bring it unto thee each day.”

使一个人回到地球上看望他的家的章节。奥西里斯·阿尼说道：

The chapter of being nigh unto Thoth. The chancellor-in-chief, Nu, triumphant, saith:

“我是迈着大步向前的狮子神。我射出箭，我伤了猎物；我射出箭，我伤了猎物。我是荷鲁斯之眼，在这个季节我穿过荷鲁斯之眼。我已到达犁沟；让奥西里斯阿尼平安前进吧。”

“I am he who sendeth forth terror into the powers of rain and thunder, and I ward off from the great divine lady the attacks of violence. [I have smitten like the god Shat (i.e., the god of slaughter), and I have poured out libations of cool water like the god Ashu, and I have worked for the great divine lady [to ward off] the attacks of violence], I have made to flourish [my] knife along with the knife which is in the hand of Thoth in the powers of rain and thunder.”

完善Khu的书，应在月日诵读。宫殿的监督者、总宰相奥西里斯·努得意地说道：

The chapter of being nigh unto Thoth and of giving glory unto a man in the underworld. The chancellor-in-chief, Nu, triumphant, saith:

“拉神从地平线升起，他的众神跟随在他身后。拉神从他隐秘的居所走出来，食物从东方的地平线上落下，这是女神努特的命令，她为拉神指明了道路，拉神王子便立即绕行四周。拉神啊，居住在你的神殿里，抬起头来，将风吹进你的身体，吸入北风，在你呼吸正确和真理的那一天，吞下你的网皮。你分开神圣的追随者，乘着你的船向努特驶去；神圣的王子们听从你的命令继续前进。你清点你的骨头，聚集你的肢体，面向美丽的阿蒙泰特，你来了，每天都焕然一新。看哪，你就是那金像，你拥有天堂圆盘的光辉，令人敬畏；你来了，每天都焕然一新。万岁，地平线欢呼雀跃，你的船帆上发出欢呼声；当天上的诸神看到宫殿的守护者、大臣奥西里斯·努胜利时，他们就将他应得的赞美归于他，就像归于拉的赞美一样。宫殿的守护者、大臣奥西里斯·努胜利了，他是一位神圣的王子，他寻求（？）拉的乌雷特王冠，他是唯一一个在拉面前的神圣存在中拥有强大好运（？）的人。奥西里斯·努在人间和地下世界都很强大；奥西里斯·努每天都像拉一样强大。奥西里斯·努不会逗留，他不会永远在这片土地上一动不动地躺着。他美丽无比，用双眼看，用双耳听，准确无误，准确无误。奥西里斯·努与拉相似，他将船桨摆放在努的随从中。他不会说出他所见，也不会复述他在秘密地点所听。万岁，让我们欢呼奥西里斯·努，他是拉的神圣躯体，他穿越努，用他所爱的东西来安抚神的 KA。奥西里斯·努是宫殿的监督者，也是总督，是一只鹰，其变化多端（或多种多样）。”

“I am the god Her-ab-maat-f (i.e., ‘he that is within his eye’), and I have come to give right and truth to Ra; I have made Suti to be at peace with me by means of offerings made to the god Aker and to the Tesheru deities, and by [making] reverence unto Seb.”

[本章应] 在一艘长四肘、用绿色瓷器制成的船上朗诵 [其上已绘有] 各城的神圣君主；还应造出一个布满星星的天堂，并应通过碱和香将其仪式净化。看哪，应在一块新匾牌上用黄色（？）制作一个 RA 图像，并将其放置在船头。看哪，你要将你所希望完善的 KHU 的图像放置在这艘船上，你要让它在 RA 的船上旅行（这艘船将以船的形式制作）；他将在里面看到神 RA 本人。除了你自己、你的父亲或你的儿子，任何人的眼睛都不要看它，并小心地守护它。[现在这些东西] 将使 KHU 完美地置于 RA 的心中，它将赋予他与众神为伴的力量；诸神将视他为与他们一样的神灵；人类和死者将视他为神，并俯首称臣，他将以 RA 的光辉形式出现在冥界。

“[The following] words are to be recited in the Sektet boat: [Hail,] sceptre of Anubis, I have made the four Khus who are in the train of the lord of the universe to be at peace with me, and I am the lord of the fields through their decree. I am the divine father Bah (i.e., the god of the water-flood), and I do away with the thirst of him that keepeth ward over the Lakes. Behold ye me, then, O great gods of majesty who dwell among the Souls of Annu, for I am lifted up over you. I am the god Menkh (i.e., Gracious one) who dwelleth among you. Verily I have cleansed my soul, O great god of majesty, set not before me the evil obstacles which issue from thy mouth, and let not destruction come round about me, or upon me. I have made myself clean in the Lake of making to be at peace, [and in the Lake of] weighing in the balance, and I have bathed myself in Netert-utchat, which is under the holy sycamore tree of heaven. Behold [I am] bathed, [and I have] triumphed [over] all [mine enemies] straightway who come forth and rise up against right and truth. I am right and true in the earth. I, even I, have spoken(?) with my mouth [which is] the power of the Lord, the Only one, Ra the mighty, who liveth upon right and truth. Let not injury be inflicted upon me, [but let me be] clothed on the day of those who go forward(?) to every [good] thing.”

卡夫拉金字塔前的狮身人面像。它是吉萨金字塔中第二高、第二大的金字塔，也是法老卡夫拉的陵墓。

BRINGING A BOAT ALONG IN HEAVEN

另一章是完善 Khu 。宫殿的监督者、总宰相奥西里斯·努得意地说道：

“Hail to thee, O thou Thigh which dwellest in the northern heaven in the Great Lake, which art seen and which diest not. I have stood up over thee when thou didst rise like a god. I have seen thee, and I have not lain down in death; I have stood over thee, and I have risen like a god. I have cackled like a goose, and I have alighted like the hawk by the divine clouds and by the great dew. I have journeyed from the earth to heaven. The god Shu hath [made] me to stand up, the god of Light hath made me to be vigorous by the two sides of the ladder, and the stars which never rest set [me] on [my] way and bring [me] away from slaughter. I bring along with me the things which drive back calamities as I advance over the passage of the god Pen; thou comest, how great art thou, O god Pen! I have come from the Pool of Flame which is in the Sekhet-Sasa (i.e., the Field of Fire). Thou livest in the Pool of Flame in Sekhet-Sasa, and I live upon the staff of the holy [god]. Hail, thou god Kaa, who dost bring those things which are in the boats by the ... I stand up in the boat and I guide myself [over] the water; I have stood up in the boat and the god hath guided me. I have stood up. I have spoken. [I am master of the] crops. I sail round about as I go forward, and the gates which are in Sekhem (Letopolis) are opened unto me, and fields are awarded unto me in the city of Unnu (Hermopolis), and laborers(?) are given unto me together with those of my own flesh and bone.”

“向你致敬，你在你的神圣殿堂中，你闪耀着光芒，从你自己身上散发出光芒，你为那些爱他的人带来千万年的欢乐，你把他们心中的愿望献给人类，你是你船上的神 Khepera，你推翻了阿佩普。哦，神塞布的孩子们，你们要推翻奥西里斯·努的敌人，他是宫殿的监督者，是总督，胜利者，你们要把他们从拉的船上消灭掉；神荷鲁斯将在天堂砍下他们的头，他们的后半部分将以动物的形式出现在地上，在湖中以鱼的形式出现。宫殿的总管、大臣奥西里斯·努将毁灭所有的男恶魔和女恶魔，无论他是从天上降下来，还是从地上来，还是来到水面上，还是向星空前进，从阿涅尔提出来的阿涅尔之子托特都将把他们砍成碎片。奥西里斯·努沉默不语（？）；你们让这位杀戮的神，这位令人畏惧的神，用你们的血来清洗自己，用你们的血块沐浴自己，那么你们就一定会被他从他父亲拉的船上毁灭。奥西里斯·努是神荷鲁斯，他的母亲是女神伊西斯，女神奈芙蒂斯抚养他长大，就像荷鲁斯击退苏蒂神的恶魔一样；当他们看到头上戴着的乌雷塔王冠时，他们便俯首称臣，赞美他。看哪，当人类、诸神、库斯和死者看到以荷鲁斯形象出现的奥西里斯·努，头上戴着乌雷塔王冠时，他们便俯首称臣。而奥西里斯·努，宫殿的监督者、总督，胜利了，在天堂的高处和深处，在每一个神和每一个女神的神圣主权首领面前，战胜了他的敌人。”

A room inside an ancient Egyptian temple.

[本章] 应在一只站立的鹰背诵，鹰头戴白色王冠，[并] 在一块新匾牌上用黄色画出泰姆、舒、特芙努特、塞布、努特、奥西里斯、伊西斯、苏蒂和奈芙蒂斯的形象，新匾牌应放置在[太阳]之舟的[模型] 中，连同您要完善的死者形象。您将用雪松油涂抹这些形象，并在火上为他们献上香，并将羽毛禽类烤熟。是对 RA 旅途的赞美，它将使一个人日复一日地与 RA 在一起，无论神航行到哪里；它将真正地、定期地、持续地消灭 RA 的敌人。

BRINGING THE MAKHENT BOAT

孔苏是古埃及的月神。孔苏的意思是“旅行者”，这可能与月亮在天空中夜间的移动有关。孔苏在所有生物的新生命的创造中发挥了重要作用，并与托特一起标记了时间的流逝。

[From the Papyrus of Nu (British Museum No. 10,477, sheets 21 and 22).]

另一章是当月日月亮重生时要朗诵的。奥西里斯·奥夫·安赫得意洋洋地说：

“Tell me my name,” saith the wood whereat I would anchor; “Lord of the two lands who dwellest in the Shrine,” is thy name.

“奥西里斯解开了束缚”，或者如其他人所说，“打开了天空中的风暴云，自己也解开了束缚；荷鲁斯每天都快乐地变得强大。他变化很大（或很多），此刻有人向他献祭，他结束了奥西里斯奥夫安赫面前的风暴，胜利了。确实，他来了，他是旅途中的拉，他是天堂中的四位天神。奥西里斯奥夫安赫胜利了，在他的日子里出现了，他登上了船的船具。”

“Tell me my name,” saith the Rudder; “Leg of Hapiu” is thy name.

如果死者知晓了这一章，他将在冥界成为一个完美的 KHU，他不会再死在那里，他将与 OSIRIS 并肩进食。如果他在地球上知晓了这一章，他将像 Thoth 一样，他将受到生者的崇拜；他不会在女神 BAST 的皇家火焰中一头栽倒，强大的公主将使他快乐地前进。

“Tell me my name,” saith the Rope; “Hair with which Anpu (Anubis) finisheth the work of my embalment” is thy name.

乘着 RA 之船旅行

“Tell us our name,” say the Oar-rests; “Pillars of the underworld” is your name.

[摘自《努氏纸莎草书》（大英博物馆藏第 10,477 号，第 28 页）。]

“Tell me my name,” saith the Hold; “Akar” is thy name.

一个另一章是乘坐拉的巨船旅行。宫殿的监督者、总督奥西里斯·努得意地说道：

“Tell me my name,” saith the Mast; “He who bringeth back the great lady after she hath gone away” is thy name.

“现在，安努的光明之神们，赫拉巴的人们，请看，神卡（？）已经诞生；他的绳索已经完成，他所用的工具也已经牢牢掌握。我保护了众神的器具，我为他交付了卡（？）船。我来到天堂，以猿猴的形象与拉一起在那里旅行，并在神塞贝克的阶梯处折返努特的道路。”

“Tell me my name,” saith the Lower deck; “Standard of Ap-uat” is thy name.

两个雕刻的石棺。

“Tell me my name,” saith the Upper post; “Throat of Mestha” is thy name.

塞贝克拉，或称索贝克，是古埃及的一位神祇，性格复杂多变。他与尼罗河鳄鱼有关，也是法老权力、生育力和军事实力的象征。人们特别祈求他保护人们免受尼罗河的危险。

“Tell me my name,” saith the Sail; “Nut” is thy name.

“现在，你们这些安努（赫利奥波利斯）的光明之神，你们这些赫拉巴的人民，神已经诞生；他的绳索（？）已经完成，他所用的工具已经牢牢掌握；奥西里斯·努与他们一起强大，可以指挥众神的工具。奥西里斯·努用它交付了太阳之舟……他来到天堂。奥西里斯·努在天堂航行，他乘船前往努特，他与拉一起旅行，他以猿猴的形式在天堂中航行；[他]将洪水挡回女神努特大腿上方，在神塞巴库的楼梯上。塞巴和努特的心都很高兴，并重复着新的名字。乌尼夫鲁恢复了[他的]青春，拉在他的辉煌中光明，乌提有他的话语，看哪，洪水之神是诸神中的王子。甜蜜的味道强行进入了贫困者的心中，你的呼喊之主已被消灭，众神之队的桨（？）正在有力地移动。神圣的灵魂啊，你被崇拜，你比南方和北方的诸神更加光辉！看哪，你让奥西里斯·努在天堂中伟大，就像你在诸神中伟大一样；让他免受魔鬼对他造成的一切邪恶和杀戮，让他坚强起来。此外，你让奥西里斯·努比所有的神、所有的库和所有的死者都强大。奥西里斯·努是强大的，是力量之王。奥西里斯·努是正义和真理之主，由女神乌奇特操纵。保护奥西里斯·努的力量就是保护天上神拉的力量。神拉啊，请让奥西里斯·努平安地乘着你的船前行，请为你的船铺平道路；因为保护奥西里斯的力量就是保护你的力量。奥西里斯·努日复一日地将鳄鱼从拉身边赶走。奥西里斯·努就像荷鲁斯一样出现在天际的辉煌中，他引导拉穿过天上的宫殿；当奥西里斯·努击退鳄鱼时，众神欢欣鼓舞。奥西里斯·努 (Osiris Nu) 拥有神的护身符 (?)，内布特的云不会靠近他，天上的守护神也不会毁灭他。奥西里斯·努 (Osiris Nu) 是一位面容隐藏的神灵，他居住在大殿堂中，是神殿的首领。奥西里斯·努 (Osiris Nu) 将神的话语传达给拉 (Ra)，他带着他的话语向神主祈求。奥西里斯·努 (Osiris Nu) 意志坚强，他现在就在那些举行祭祀仪式的人中间献祭。”

“Tell us our names,” say the Planks which are in its hulk; “Mesthi, Hapi, Tuamautef, Qebh-sennuf, Haqau (i.e., he who leadeth away captive), Thet-em-aua (i.e., he who seizeth by violence), Maa-an-tef (i.e., he who seeth what the father bringeth), and Ari-nef-tchesef (i.e., he who made himself),” are your names.

日落时分尼罗河上的一艘船。

The Mortuary Temple of Hatshepsut

[本章] 将在死者的雕像上诵读，雕像将被放置在太阳之舟的模型中，看哪，[诵读它的人] 将被洗净，并将在仪式上保持纯洁，他将在 RA 面前焚香，并将为死者在 RA 之舟中的旅程提供葡萄酒、蛋糕和烤鸡。现在，为之做这些事情的每一个 KHU 都将在生者中存在，他永不灭亡，他将拥有与圣神一样的存在；任何邪恶的东西都不能攻击他。他将像一个快乐的 KHU in Amentet，他将不会第二次死去。他将每天在奥西里斯的面前吃喝；他将每天与北方和南方的国王一起出生；他将在泉源处畅饮水；他将像荷鲁斯一样在白天出现；他将活着并变得像上帝一样；他将被活物赞美，正如 RA 每天不断地、有规律地赞美，直到永远。

“Tell us our name,” say the Bows; “He who is at the head of his nomes” is your name.

乘着巨船航行

“Tell me my name,” saith the Hull; “Mert” is thy name.

[摘自《努氏纸莎草书》（大英博物馆藏第 10,477 号，第 28 页）。]

“Tell me my name,” saith the Rudder; “Aqa” (i.e., true one) is thy name, O thou who shinest from the water, hidden beam(?) is thy name.

乘着拉的巨船驶过明亮火焰圈的篇章。宫殿的监督者、总督奥西里斯·努得意洋洋地说：

“Tell me my name,” saith the Keel; “Thigh (or Leg) of Isis, which Ra cut off with the knife to bring blood into the Sektet boat,” is thy name.

“[欢呼]，你们这些明亮耀眼的火焰，你们在拉神身后坚守岗位，你们在拉神身后杀戮，拉神的船害怕旋风和风暴；你们要闪耀，让[你们自己]显露。我[每天]与神塞克拉一起从他的圣湖海湾而来，我看到玛特[女神]和属于她们的狮子神经过。欢呼，你住在拥有众多植物的宝库里，我看见[那里有什么]。我们欢欣鼓舞，他们的王子也非常高兴，他们的小神[？]也很高兴。我在拉神的船前开辟了一条道路，我把自己提升到他的神圣圆盘中，我在他的辉煌中闪闪发光；他用属于他的东西装备自己，作为正义和真理的主人占有它们。看哪，众神之众，女神伊西斯的祖先，请允许他为他的父亲，即那里的众人的主宰作证。我已将……视为他的首领，并将女神特芙努特带到他面前，他便活了下来。看哪，来吧，来吧，在他面前宣告主特姆的正义和真理的证言。我在黄昏和时刻呼喊，说，请允许我来。我已将坟墓通道的口子带到他面前；我已将安努（赫利奥波利斯）的骨头带到他面前；我已为他收集了他的各种各样部分；我已为他驱赶了蛇魔阿佩普；我已为他吐唾沫在他伤口上；我已开辟道路，并已在你们中间通过。我是居住在诸神之中的人，来吧，让我乘着船前进，乘着萨神的船。看啊，赫鲁乌尔，那里有一团火焰，但那火已被扑灭。我已开辟道路，你们这些神圣的祖先和你们的神圣猿猴们！我已进入地平线，已到达神圣王子的身边，我已为居住在神圣之船上的人作证。我已越过明亮的火焰圈，火焰圈位于周围飘动的头发之主的身后。看哪，你们这些为自己哭泣的人，你们这些隐藏在[你们]地方的蛆虫，请允许我继续前进，因为我是强大的，是神圣力量的主人，我是女神乌奇特创造的神圣正义和真理之主的精神体（sah）。他保护的力量就是我保护的力量，也是保护拉的力量。[请允许我追随拉]，请允许我和他一起在塞赫特赫特普[和]两片土地上游历。[我是]一位伟大的神，[我已经]被他的众神审判；请允许我享用神圣的、坟墓般的食物。”

“Tell me my name,” saith the Sailor; “Traveller” is thy name.

《彼岸之书》第六部分中的场景和文字，也称为《死亡之书》，取自公元前 378 年国王 Nekht-Heru-hebt 的石棺。

“Tell me my name,” saith the Wind by which thou art borne along; “The North Wind which cometh from Tem to the nostrils of Khenti-Amenti” is thy name.

四火焰

“Tell me my name,” saith the River, “if thou wouldst travel upon me;” “Those which can be seen,” is thy name.

[摘自《努氏纸莎草书》（大英博物馆藏第 10,477 号，第 26 页）。]

“Tell us our name,” say the River-Banks; “Destroyer of the god Au-a (i.e., he of the specious hand) in the water-house” is thy name.

为Khu制作的四团熊熊烈火的章节。看哪，你要用粘土做四个方形的槽，在上面撒上香，然后用白牛奶灌满它们，用它们来熄灭火焰。宫殿的监督者、总督奥西里斯·努得意洋洋地说：

“Tell me my name,” saith the Ground, “if thou wouldst walk upon me;” “The Nose of heaven which proceedeth from the god Utu, who dwelleth in the Sekhet-Aaru, and who cometh forth with rejoicing therefrom,” is thy name.

“火来到你的 KA，啊，奥西里斯，阿蒙提的统治者；火来到你的 KA，啊，奥西里斯·努，宫殿的监督者，总督，胜利者。他命令白昼之后是黑夜。[火焰来到你的 KA，哦奥西里斯，阿蒙提的统治者] 拉的两个姐妹（？）也来了。看哪，[火焰]在阿布图（阿拜多斯）升起，它来了；我让它来到荷鲁斯之眼。它排列在你的额头上，哦奥西里斯，阿蒙提的统治者，它固定在你的神殿里，从你的额头升起；它排列在你的胸前，哦奥西里斯·努，它固定在你的额头上。荷鲁斯之眼在保护你，哦奥西里斯，阿蒙提的统治者，它使你安然无恙；它为你击倒所有敌人，所有敌人都在你面前倒下。哦奥西里斯·努，荷鲁斯之眼保护着你，它使你安然无恙，它使你安然无恙。你的敌人已在你的 KA 面前倒下，哦，奥西里斯，阿蒙蒂的统治者，荷鲁斯之眼保护着你，它保佑你平安，它已将你所有的敌人一举击倒。你的敌人已在你的Ka面前倒下，哦，奥西里斯·努，宫殿的监督者，总督，胜利者，荷鲁斯之眼保护着你，它保佑你平安，它已将你所有的敌人一举击倒，你的敌人已在你面前倒下。荷鲁斯之眼来了，它完好无损，它像地平线上的拉一样发出光芒；它用黑暗覆盖苏蒂的力量，它占有了它，并将火焰带到他的脚下(?)。荷鲁斯之眼完好无损，你用它吃掉你的肉(?)，你对它表示赞美(?)。四道火焰进入你的 KA，啊，奥西里斯，阿蒙提的统治者，啊，奥西里斯·努，宫殿的监督者，总督，胜利者。你们这些何露斯、麦斯提、哈皮、图阿马特夫和凯布森努夫的孩子们，你们已经将你们的保护交给了你们神圣的父亲奥西里斯，阿蒙提的统治者，你们将你们的保护交给胜利的奥西里斯·努。因此，现在，既然你们已经消灭了阿蒙提统治者奥西里斯的对手，他就与诸神同在，自从光明降临大地以来，他就用他的手和手臂击打了苏蒂，何露斯获得了力量，他亲自为他的神圣父亲奥西里斯报了仇；你们的神圣父亲通过你们为他与Ka 的结合而变得强大，奥西里斯，阿蒙提的统治者——现在荷鲁斯之眼为他报了仇，保护了他，为他击倒了所有敌人，所有敌人都在他面前倒下——你们也要消灭奥西里斯·努的对手，宫殿的监督者，总督，胜利者。让他与诸神同住，让他击倒敌人，让他在光明降临大地时消灭他，让荷鲁斯获得力量，为奥西里斯·努报仇，让奥西里斯·努通过你们为他与他的卡建立的联盟而充满活力。哦，奥西里斯·努，荷鲁斯之眼为你报了仇，为你击倒了所有敌人，所有敌人都在你面前倒下。向阿蒙提的统治者奥西里斯致敬，请赐予光明和火焰给在苏坦-亨嫩（赫拉克利奥波利斯）的幸福灵魂；请赐予奥西里斯·努在火焰中的灵魂力量。不要击退他，不要将他赶回阿蒙提的大门；请将他的面包和亚麻服装作为祭品，与葬礼祭品的领主一起献给他，请向奥西里斯·努献上赞美，他是正义和真理的化身，是正义和真理之神的属性，是他的对手的毁灭者。”

THEN SHALL BE RECITED BEFORE THEM THESE WORDS:

手绘木制石棺。

“Hail to you, O ye divine beings with splendid Kas, ye divine lords of things, who exist and who live forever, and [whose] double period of an illimitable number of years is eternity, I have made a way unto you, grant ye me food and sepulchral meals for my mouth, [and grant that] I may speak therewith, and that the goddess Isis [may give me] loaves and cakes in the presence of the great god. I know the great god before whose nostrils ye place tchefau food, and his name is Thekem; both when he maketh his way from the eastern horizon of heaven and when he journeyeth into the western horizon of heaven may his journey be my journey, and his going forth my going forth. Let me not be destroyed at the Mesqet chamber, and let not the devils gain dominion over my members. I have my cakes in the city of Pe, and I have my ale in the city of Tepu, and let the offerings [which are given unto you] be given unto me this day. Let my offerings be wheat and barley; let my offerings be anti unguent and linen garments; let my offerings be for life, strength, and health: let my offerings be a coming forth by day in any form whatsoever in which it may please me to appear in Sekhet-Aarru.”

第三部分

This XVIIIth-dynasty quartzite sarcophagus was originally made for Queen Hatshepsut, who later turned pharaoh. She later decided to transfer her father’s mummy, Pharaoh Thutmose I, from his tomb to hers and had the inscriptions rewritten.

埃及神祇列表

IF THIS CHAPTER BE KNOWN [BY THE DECEASED] HE SHALL COME FORTH INTO SEKHET-AARRU, AND BREAD, AND WINE, AND CAKES SHALL BE GIVEN UNTO HIM AT THE ALTAR OF THE GREAT GOD, AND FIELDS, AND AN ESTATE [SOWN] WITH WHEAT AND BARLEY, WHICH THE FOLLOWERS OF HORUS SHALL REAP FOR HIM. AND HE SHALL EAT OF THAT WHEAT AND BARLEY, AND HIS LIMBS SHALL BE NOURISHED THEREWITH, AND HIS BODY SHALL BE LIKE UNTO THE BODIES OF THE GODS, AND HE SHALL COME FORTH INTO SEKHET-AARRU IN ANY FORM WHATSOEVER HE PLEASETH, AND HE SHALL APPEAR THEREIN REGULARLY AND CONTINUALLY.

埃及神祇选录

ENTERING THE BOAT OF RA

电视古埃及人的宗教和神是人类历史上持续时间最长的宗教信仰体系之一。其起源可追溯到公元前 3100 年至 2886 年。这些神一直受到崇拜，直到大约公元前 4 世纪，当时罗马帝国开始衰落，罗马诸神屈服于基督教和一神教产生的社会和物质压力。最后一个信仰崇拜，即菲莱，在公元 5 世纪左右衰落——差不多三千五百年。

[From the Papyrus of Nu (British Museum No. 10,477, sheets 27 and 28).]

如今，我们所知道的大部分信息都来自通过考古发掘和发现而得到解释的许多文字和雕刻。许多宗教学者坚持认为，而且确实可以正确地声称，埃及宗教的许多习俗不仅融入了罗马信仰体系，也融入了科普特习俗。事实上，巴奇翻译的大部分语言似乎模仿了当今更“现代”宗教中的许多仪式。流行的主题包括罪恶、忏悔、过上“好”的生活、复活、天堂、地狱和报应。

The book of making perfect the Khu and of causing him to go forth into the boat of Ra along with those who are in his following. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

埃及石棺盖上的雕刻。

“I have brought the divine Bennu to the east, and Osiris to the city of Tattu. I have opened the treasure-houses of the god Hap, I have made clean the roads of the Disk, and I have drawn the god Sekeri along upon his sledge. The mighty and divine Lady hath made me strong at her hour. I have praised and glorified the Disk, and I have united myself unto the divine apes who sing at the dawn, and I am a divine Being among them. I have made myself a counterpart of the goddess Isis, and her power (Khu) hath made me strong. I have tied up the rope, I have driven back Apep, I have made him to walk backward. Ra hath stretched out to me both his hands, and his mariners have not repulsed me; my strength is the strength of the Utchat, and the strength of the Utchat is my strength. If the overseer of the house, the chancellor-in-chief, Nu, triumphant, be separated [from the boat of Ra], then shall he (i.e., Ra) be separated from the Egg and from the Abtu fish.”

正如人们所料，在这个信仰体系盛行的时期，埃及有很多神。以下是一份精选列表，其中提到了大多数较为著名的神。

[THIS CHAPTER] SHALL BE RECITED OVER THE DESIGN WHICH HATH BEEN DRAWN ABOVE, AND IT SHALL BE WRITTEN UPON PAPYRUS WHICH HATH NOT BEEN WRITTEN UPON, WITH [INK MADE OF] GRAINS OF GREEN ABUT MIXED WITH ANTI WATER, AND THE PAPYRUS SHALL BE PLACED ON THE BREAST OF THE DECEASED; IT SHALL NOT ENTER IN TO (I.E., TOUCH) HIS MEMBERS. IF THIS BE DONE FOR ANY DECEASED PERSON HE SHALL GO FORTH INTO THE BOAT OF RA IN THE COURSE OF THE DAY EVERY DAY, AND THE GOD THOTH SHALL TAKE ACCOUNT OF HIM AS HE COMETH FORTH FROM AND GOETH IN THE COURSE OF THE DAY EVERY DAY, REGULARLY AND CONTINUALLY, [INTO THE BOAT OF RA] AS A PERFECT KHU. AND HE SHALL SET UP THE TET AND SHALL STABLISH THE BUCKLE, AND SHALL SAIL ABOUT WITH RA INTO ANY PLACE HE WISHETH.

阿克尔（Aker）——大地与地平线之神

PROTECTING THE BOAT OF RA

阿米特——吞噬受诅咒灵魂的女神

[From the Papyrus of Nu (British Museum No. 10,477, sheet 27).]

哈普之子阿蒙霍特普——阿蒙霍特普三世宫廷的抄写员和建筑师，后来因其智慧而被神化

The chapter of protecting the boat of Ra.

Am-heh—危险的冥界之神

“O thou that cleavest the water as thou comest forth from the stream and dost sit upon thy place in thy boat, sit thou upon thy place in thy boat as thou goest forth to thy station of yesterday, and do thou join the Osiris, the overseer of the palace, the chancellor-in-chief, Nu, triumphant, the perfect Khu, unto thy mariners, and let thy strength be his strength. Hail, Ra, in thy name of Ra, if thou dost pass by the eye of seven cubits, which hath a pupil of three cubits, then verily do thou strengthen the Osiris, Nu, triumphant, the perfect Khu, [and let him be among] thy mariners, and let thy strength be his strength. Hail, Ra, in thy name of Ra, if thou dost pass by those who are overturned in death then verily do thou make the Osiris, Nu, triumphant, the perfect soul, to stand up upon his feet, and may thy strength be his strength. Hail, Ra, in thy name of Ra, if the hidden things of the underworld are opened unto thee and thou dost gratify(?) the heart of the cycle of thy gods, then verily do thou grant joy of heart unto the chancellor-in-chief, Nu, triumphant, and let thy strength be his strength. Thy members, O Ra, are established by (this) Chapter(?).”

阿蒙——创造之神、底比斯城的守护神，也是新王国时期埃及最杰出的神

[THIS CHAPTER] SHALL BE RECITED OVER A BANDLET OF THE FINE LINEN OF KINGS [UPON WHICH] IT HATH BEEN WRITTEN WITH ANTI, WHICH SHALL BE LAID UPON THE NECK OF THE PERFECT KHU ON THE DAY OF THE BURIAL. IF THIS AMULET BE LAID UPON HIS NECK HE SHALL DO EVERYTHING WHICH HE DESIRETH TO DO EVEN LIKE THE GODS; AND HE SHALL JOIN HIMSELF UNTO THE FOLLOWERS OF HORUS; AND HE SHALL BE STABLISHED AS A STAR FACE TO FACE WITH SEPTET (SOTHIS); AND HIS CORRUPTIBLE BODY SHALL BE AS A GOD ALONG WITH HIS KINSFOLK FOREVER; AND THE GODDESS MENQET SHALL MAKE PLANTS TO GERMINATE UPON HIS BODY; AND THE MAJESTY OF THE GOD THOTH LOVINGLY SHALL MAKE THE LIGHT TO REST UPON HIS CORRUPTIBLE BODY AT WILL, EVEN AS HE DID FOR THE MAJESTY OF THE KING OF THE NORTH AND OF THE SOUTH, THE GOD OSIRIS, TRIUMPHANT.

阿蒙内特（Amunet）——阿蒙的女性对应者，八元神的成员之一

A view of the chapel dedicated to the god Amun from the Temple of Osiris in Abydos, Egypt.

阿纳特——战争和生育女神，原产于叙利亚，在中王国时期进入埃及宗教

GOING INTO THE BOAT OF RA

阿努比斯在灵柩上侍奉奥西里斯；奈芙蒂斯跪在阿努比斯的头旁，伊西斯跪在阿努比斯的脚旁。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]

安胡（Anhur）——战争与狩猎之神

The chapter of going into the boat of Ra. The chancellor-in-chief, Nu, triumphant, saith:

反——猎鹰之神，在中埃及受到崇拜，在神话中作为大神的摆渡人出现

“Hail, thou Great God who art in thy boat, bring thou me into thy boat. [I have come forward to thy steps], let me be the director of thy journeyings and let me be among those who belong to thee and who are among the stars which never rest. The things which are an abomination unto thee and the things which are an abomination unto me I will not eat, that which is an abomination unto me, that which is an abomination unto me is filth and I will not eat thereof; but sepulchral offerings and holy food [will I eat], and I shall not be overthrown thereby. I will not draw nigh unto filth with my hands, and I will not walk thereon with my sandals, because my bread [is made] of white barley, and my ale [is made] of red barley; and behold, the Sektet boat and the Atet boat have brought these things and have laid the gifts(?) of the lands upon the altar of the Souls of Annu. Hymns of praise be to thee, O Ur-arit-s, as thou travellest through heaven! Let there be food [for thee], O dweller in the city of Teni (This), and when the dogs gather together let me not suffer harm. I myself have come, and I have delivered the god from the things which have been inflicted upon him, and from the grievous sickness of the body of the arm, and of the leg. I have come and I have spit upon the body, I have bound up the arm, and I have made the leg to walk. [I have] entered [the boat] and [I] sail round about by the command of Ra.”

阿努比斯——防腐之神和死者的保护者

KNOWING THE SOULS OF THE EAST

阿努凯特——埃及南部边境地区（特别是尼罗河下游地区）的女神

[From the Papyrus of Nu (British Museum No. 10,477, sheet 12).]

阿佩德马克——努比亚的一位好战的狮神，出现在下努比亚的一些埃及神庙中

The chapter of knowing the souls of the east. The chancellor-in-chief, Nu, triumphant, saith:

阿佩普——蛇神，代表邪恶的混乱，据说每晚都会在冥界与拉神战斗

“I, even I, know the eastern gate of heaven—know its southern part is at the Lake of Kharu and its northern part is at the canal of the geese—whtereout Ra cometh with winds which make him to advance. I am he who is concerned with the tackle(?) [which is] in the divine bark, I am the sailor who ceaseth not in the boat of Ra. I, even I, know the two sycamores of turquoise between which Ra showeth himself when he strideth forward over the supports of Shu toward the gate of the lord of the East through which Ra cometh forth. I, even I, know the Sektet-Aarru of Ra, the walls of which are of iron. The height of the wheat therein is five cubits, of the ears thereof two cubits, and of the stalks thereof three cubits. The barley therein is [in height] seven cubits, the ears thereof are three cubits, and the stalks thereof are four cubits. And behold, the Khus, each one of whom therein is nine cubits in height, reap it near the divine Souls of the East. I, even I, know the divine Souls of the East, that is to say, Heru-khuti (Harmachis), and the Calf of the goddess Khera, and the Morning Star [daily. A divine city hath been built for me, I know it, and I know the name thereof; ‘Sekhet-Aarru’ is its name].”

阿匹斯——在孟菲斯被当作神来崇拜的活牛，被视为卜塔的化身

SEKHET-HETEPET

阿伦斯努菲斯——希腊罗马时期出现在下努比亚埃及神庙中的一位努比亚神

[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 17).]

阿什——利比亚沙漠和埃及西部绿洲之神

Here begin the chapters of Sekhet-Hetepet, and the chapters of coming forth by day; of going into and of coming out from the underworld; of coming to Sekhet-Aaru, of being in Sekhet-Hetepet, the mighty land, the Lady of Winds; of having power there; of becoming a Khu there; of ploughing there; of reaping there; of eating there; of drinking there; of making love there; and of doing everything even as a man doeth upon Earth. Behold the scribe and artist of the Temple of Ptah, Nebseni, who saith:

阿斯塔特——来自叙利亚和迦南的战神，在新王国时期进入埃及宗教

“Set hath taken possession of Horus, who looked with the two eyes upon the building(?) round Sekhet-hetep, but I have unfettered Horus [and taken him from] Set, and Set hath opened the ways of the two eyes [which are] in heaven. Set hath cast(?) his moisture to the winds upon the soul [that hath] his day (or his eye) and who dwelleth in the city of Mert, and he hath delivered the interior of the body of Horus from the gods of Akert. Behold me now, for I make this mighty boat to travel over the Lake of Hetep, and I brought it away with might from the palace of Shu; the domain of his stars groweth young and reneweth its former strength. I have brought the boat into the lakes thereof so that I may come forth into the cities thereof, and I have sailed into their divine city Hetep. And behold, it is because I, even I, am at peace with his seasons, and with his guidance, and with his territory, and with the company of the gods who are his first-born. He maketh the two divine fighters (i.e., Horus and Set) to be at peace with those who watch over the living ones whom he hath created in fair form, and he bringeth peace [with him]; he maketh the two divine fighters to be at peace with those who watch over them. He cutteth off the hair from the divine fighters, he driveth away storm from the helpless, and he keepeth away harm from the Khus. Let me gain dominion within that Field, for I know it, and I have sailed among its lakes so that I might come into its cities. My mouth is strong; and I am equipped [with weapons to use] against the Khus; let them not have dominion over me. Let me be rewarded with thy fields, O thou god Hetep; that which is thy wish, shalt thou do, O lord of the winds. May I become a khu therein, may I eat therein, may I drink therein, may I plough therein, may I reap therein, may I fight therein, may I make love therein, may my words be mighty therein, may I never be in a state of servitude therein, but may I be in authority therein. Thou hast made strong(?) the mouth and the throat(?) of the god Hetep; Qetetbu is its(?) name. He is stablished upon the watery supports(?) of the god Shu, and is linked unto the pleasant things of Ra. He is the divider of years, he is hidden of mouth, his mouth is silent, that which he uttereth is secret, he fulfilleth eternity and taketh possession of everlastingness of existence as Hetep, the lord Hetep. The god Horus maketh himself to be strong like unto the Hawk which is one thousand cubits in length and two thousand [cubits in width] in life; he hath equipments with him, and he journeyeth on and cometh where the seat of his heart wisheth in the Pools thereof and in the cities thereof. He was begotten in the birth-chamber of the god of the city, he hath offerings [made unto him] of the food of the god of the city, he performeth that which it is meet to do therein, and the union thereof, in the matter of everything of the birth-chamber of the divine city. When [he] setteth in life like crystal he performeth everything therein, and these things are like unto the things which are done in the Lake of double Fire, wherein there is none that rejoiceth, and wherein are all manner of evil things. The god Hetep goeth in, and cometh out, and goeth backward [in] that Field which gathereth together all manner of things for the birth-chamber of the god of the city. When he setteth in life like crystal he performeth all manner of things therein which are like unto the things which are done in the Lake of double Fire, wherein there is none that rejoiceth, and wherein are no evil things whatsoever. [Let me] live with the god Hetep, clothed and not despoiled by the lords of the north(?), and may the lords of divine things bring food unto me; may he make me to go forward and may I come forth, and may he bring my power to me there, and may I receive it, and may my equipment be from the god Hetep. May I gain the mastery over the great and mighty word which is in my body in this my place, and by it I will remember and I will forget. Let me go forward on my journey, and let me plough. I am at peace in the divine city, and I know the waters, cities, nomes, and lakes which are in Sekhet-hetep. I exist therein, I am strong therein, I become a khu therein, I eat therein, I sow seed therein, I reap the harvest therein, I plough therein, I make love therein, I am at peace with the god Hetep therein. Behold I scatter seed therein, I sail about among its Lakes and I come forward to the cities thereof, O divine Hetep. Behold, my mouth is equipped with my horns [for teeth], grant me an overflowing supply of the food whereon the kas and khus [live]. I have passed the judgment of Shu upon him that knoweth him, so that I may go forth to the cities thereof, and may sail about among its lakes and may walk about in Sekhet-hetep; and behold, Ra is in heaven, and behold, the god Hetep is its double offering. I have come onward to its land, I have put on my girdle(?), I have come forth so that the gifts which are about to be given unto me may be given, I have made gladness for myself. I have laid hold upon my strength which the god Hetep hath greatly increased for me. O Unen-em-hetep, I have entered in to thee and my soul followeth after me, and my divine food is upon both my hands, O Lady of the two lands, who stablishest my word whereby I remember and forget; I would live without injury, without any injury [being done] unto me, oh, grant to me, oh, do thou grant to me, joy of heart. Make thou me to be at peace, bind thou up my sinews and muscles, and make me to receive the air. O Un[en]-em-hetep, thou Lady of the winds, I have entered in to thee and I have opened (i.e., shown) my head. Ra falleth asleep, but I am awake, and there is the goddess Hast at the gate of heaven by night. Obstacles have been set before me, but I have gathered together what he hath emitted. I am in my city. O Nut-urt, I have entered into thee and I have counted my harvest, and I go forward to Uakh. I am the Bull enveloped in turquoise, the lord of the Field of the Bull, the lord of the divine speech of the goddess Septet (Sothis) at her hours. O Uakh, I have entered into thee, I have eaten my bread, I have gotten the mastery over choice pieces of the flesh of oxen and of feathered fowl, and the birds of Shu have been given unto me; I follow after the gods and [I come after] the divine kas. O Tchefet, I have entered in to thee. I array myself in apparel, and I gird myself with the sa garment of Ra; now behold, [he is] in heaven, and those who dwell therein follow Ra, and [I] follow Ra in heaven. O Unen-em-hetep, lord of the two lands, I have entered in to thee, and I have plunged into the lakes of Tchesert; behold me, for all filth hath departed from me. The Great God groweth therein, and behold, I have found [food therein]; I have snared feathered fowl and I feed upon the finest [of them]. O Qenqentet, I have entered into thee, and I have seen the Osiris [my father], and I have gazed upon my mother, and I have made love. I have caught the worms and serpents, and I am delivered. And I know the name of the god who is opposite to the goddess Tchesert, and who hath straight hair and is equipped with two horns; he reapeth, and I both plough and reap. O Hast, I have entered in to thee, I have driven back those who would come to the turquoise [sky], and I have followed the winds of the company of the gods. The Great God hath given my head unto me, and he who hath bound on me my head is the Mighty one who hath turquoise(?) eyes, namely, Ari-en-ab-f (i.e., he doeth as he pleaseth). O Usert, I have come into thee at the head of the house wherein divine food is brought for me. O Smam, I have come into thee. My heart watcheth, my head is equipped with the white crown, I am led into celestial regions, and I make to flourish terrestrial objects, and there is joy of heart for the Bull, and for celestial beings, and for the company of the gods. I am the god who is the Bull, the lord of the gods, as he goeth forth from the turquoise [sky]. O divine nome of wheat and barley, I have come unto thee, I have come forward to thee and I have taken up that which followeth me, namely, the best of the libations of the company of the gods. I have tied up my boat in the celestial lakes, I have lifted up the post at which to anchor, I have recited the prescribed words with my voice, and I have ascribed praises unto the gods who dwell in Sekhet-hetep.”

阿顿——太阳圆盘神，在阿肯那顿统治时期成为一神论阿顿信仰体系的焦点

An excerpt from the Book of the Dead of Pinedjem II, who was a high priest of Amun at Thebes from 990–969 B.C. and the de facto ruler of southern Egypt.

阿图姆——创世神、太阳神，九柱神中的第一位神

KNOWING THE SOULS OF PE

巴力——叙利亚和迦南的天空和风暴之神，新王国时期在埃及受到崇拜

[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]

巴阿拉特·格巴尔（Ba'alat Gebal）——迦南女神，比布鲁斯市的守护神，被埃及宗教采纳

Another chapter of knowing the souls of Pe. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

Babi——狒狒神，具有性欲和攻击性

“[Hail,] Khat, who dwellest in Khat, in Anpet, and in the nome of Khat! [Hail,] ye goddesses of the chase who dwell in the city of Pe, ye celestial lands(?), ye stars, and ye divine beings, who give cakes and ale(?), do ye know for what reason the city of Pe hath been given unto Horus? I, even I, know though ye know it not. Behold, Ra gave the city unto him in return for the injury in his eye, for which cause Ra said to Horus, ‘Let me see what is coming to pass in thine eye,’ and forthwith he looked thereat. Then Ra said to Horus, ‘Look at that black pig,’ and he looked, and straightway an injury was done unto his eye, [namely,] a mighty storm [took place]. Then said Horus unto Ra, ‘Verily, my eye seems as if it were an eye upon which Suti had inflicted a blow;’ [and thus saying] he ate his heart. Then said Ra to those gods, ‘Place ye him in his chamber, and he shall do well.’ Now the black pig was Suti who had transformed himself into a black pig, and he it was who had aimed the blow of fire which was in the eye of Horus. Then said Ra unto those gods, ‘The pig is an abominable thing unto Horus; oh, but he shall do well although the pig is an abomination unto him.’ Then the company of the gods, who were among the divine followers of Horus when he existed in the form of his own child, said, ‘Let sacrifices be made [to the gods] of his bulls, and of his goats, and of his pigs.’ Now the father of Mesthi, Hapi, Tuamautef and Qebhsennuf is Horus, and their mother is Isis. Then said Horus to Ra, ‘Give me two divine brethren in the city of Pe and two divine brethren in the city of Nekhen, who [have sprung] from my body and who shall be with me in the guise of everlasting judges, then shall the earth blossom and thunder-clouds and rain be blotted out.’ And the name of Horus became ‘Her-uatch-f’ (i.e., Prince of his emerald stone). I, even I, know the Souls of Pe, namely, Horus, Mesthi, and Hapi.”

Banebdjedet——公羊神，门德斯城的守护神

An aerial drawing of the Mortuary Temple of Hatshepsut.

Ba-Pef——一位鲜为人知的冥界神灵

KNOWING THE SOULS OF NEKHEN

巴斯特——以猫或母狮为代表的女神，布巴斯提斯城的守护神，与生育和抵御邪恶有关

[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]

蝙蝠——埃及早期历史中的母牛女神，最终被哈索尔吸收

The chapter of knowing the souls of Nekhen. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

贝努（Bennu）——太阳神和创世神，被描绘成一只鸟

“I know the hidden things of the city of Nekhen, that is to say, the things which the mother of Horus did for him, and how she [made her voice to go forth] over the waters, saying, ‘Speak ye unto me concerning the judgment which is upon me, [and shew me] the path behind you, and let me discover [it];’ and how Ra said, ‘This son of Isis hath perished;’ and what the mother of Horus did for him [when] she cried out, saying, ‘Sebek, the lord of the papyrus swamp, shall be brought to us.’ [And Sebek] fished for them and he found them, and the mother of Horus made them to grow in the places to which they belonged. Then Sebek, the lord of his papyrus swamp, said, ‘I went and I found the place where they had passed with my fingers on the edge of the waters, and I enclosed them in [my] net: and strong was that net.’ And Ra said, ‘So then, there are fish with the god Sebek, and [he] hath found the hands and arms of Horus for him in the land of fish;’ and [that] land became the land of the city of Remu (i.e., Fish). And Ra said, ‘A land of the pool, a land of the pool to this net.’ Then were the hands of Horus brought to him at the uncovering of his face at the festivals of the month and half month in the Land of Remu. And Ra said, ‘I give the city of Nekhen to Horus for the habitation of his two arms and hands, and his face shall be uncovered before his two hands and arms in the city of Nekhen; and I give into his power the slaughtered beings who are in them at the festivals of the month and half month.’ Then Horus said, ‘Let me carry off Tuamautef and Qebhsennuf, and let them watch over my body; and if they are allowed to be there, then shall they be subservient to the god of the city of Nekhen.’ And Ra said, ‘It shall be granted unto thee there and in the city, of Senket (i.e., Sati), and there shall be done for them what hath been done for those who dwell in the city of Nekhen, and verily they shall be with thee.’ And Horus said, ‘They have been with thee and [now] they shall be with me, and shall hearken unto the god Suti when he calleth upon the Souls of Nekhen.’ Grant to me [that I, even I, may pass on to the Souls of Nekhen, and that I may unloose the bonds of Horus]. I, even I, know the Souls of Nekhen, namely, Horus, Tuamautef, and Qebhsennuf.”

贝斯——避邪之神，以侏儒为代表，在保护儿童和分娩妇女方面尤为重要

Massive columns with hieroglyphs carved in stone.

布奇斯（Buchis）——底比斯周围地区崇拜的活牛神，也是蒙图的化身

KNOWING THE SOULS OF KHEMENNU

德顿——努比亚神，据说为埃及人提供来自努比亚的香和其他资源

[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 7).]

盖布（Geb）——大地之神，九柱神之一员

The chapter of knowing the souls of Khemennu (Hermopolis).

哈——利比亚沙漠和埃及西部绿洲的神

“The goddess Maat is carried by the arm at the shining of the goddess Neith in the city of Mentchat, and at the shining of the Eye when it is weighed. I am carried over by it and I know what it bringeth from the city of Kesi, and I will neither declare it unto men nor tell it unto the gods. I have come, being the envoy of Ra, to stablish Maat upon the arm at the shining of Neith in the city of Mentchat and to adjudge the eye to him that shall scrutinize it. I have come as a power through the knowledge of the Souls of Khemennu (Hermopolis) who love to know what ye love. I know Maat, which hath germinated, and hath become strong, and hath been judged, and I have joy in passing judgment upon the things which are to be judged. Homage to you, O ye Souls of Khemennu, I, even I, know the things which are unknown on the festivals of the month and half month. Ra knoweth the hidden things of the night, and know ye that it is Thoth who hath made me to have knowledge. Homage to you, O ye Souls of Khemennu, since I know you each day.”

哈皮（Hapi）——尼罗河洪水的化身

COMING FORTH FROM HEAVEN

哈索尔—— 最重要的女神之一，与天空、太阳、性和母性、音乐和舞蹈、异国他乡和商品以及来世有关。拉之眼的众多形式之一。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]

南方尼罗河之神哈皮（左）；北方尼罗河之神哈皮（右）。

The chapter of coming forth from Heaven, and of making a way through the Ammehet, and of knowing the souls of Annu (Heliopolis). The chancellor-in-chief, Nu, triumphant, saith:

哈特梅希特——门德斯供奉的鱼女神

“I have passed the day since yesterday among the great divine beings, and I have come into being along with the god Khepera. [My] face is uncovered before the Eye, the only One, and the orbit of the night hath been opened. I am a divine being among you. I know the Souls of Annu. Shall not the god Ur-ma pass over it as [he] journeyeth forward with vigor? Have I not overcome(?), and have I not spoken to the gods? Behold, he that is the heir of Annu hath been destroyed. I, even I, know for what reason was made the lock of hair of the Man. Ra spake unto the god Ami-haf, and an injury was done unto his mouth, that is to say, he was wounded in [that] mouth. And Ra spake unto the god Ami-haf, saying, ‘O heir of men, receive [thy] harpoon;’ and the harpoon-house came into being. Behold, O god Ami-haf, two divine brethren have come into being, [that is to say], Senti-Ra came into being, and Setem-ansi-f came into being. And his hand stayed not, and he made his form into that of a woman with a lock of hair which became the divine lock in Annu, and which became the strong and mighty one in this temple; and it became the strong one of Annu, and it became the heir of the heir of Ur-maat-f (i.e., the mighty one of the two eyes), and it became before him the god Urma of Annu. I know the Souls of Annu, namely, Ra, Shu, and Tefnut.”

赫德特特（Hedetet）——小蝎子女神

KNOWING THE SOULS OF KHEMENNU

呵——无限的化身，八元神的一员

[From the Papyrus of Nu (British Museum No. 10,477, sheet 18).]

赫卡（Heka）——魔法的化身

Another chapter of knowing the souls of Khemennu (Hermopolis). The chancellor-in-chief, Nu, triumphant, saith:

赫克特——青蛙女神，据说能保护妇女分娩

“The goddess Neith shineth in Matchat, and the goddess Maat is carried by the arm of him who eateth the Eye, and who is its divine judge, and the Sem priest carrieth me over upon it. I will not declare it unto men, and I will not tell it unto the gods; I will not declare it unto men, and I will not tell it unto the gods. I have entered in being an ignorant man, and I have seen the hidden things. Homage to you, O ye gods who dwell in Khemennu, ye know me even as I know the goddess Neith, and [ye give] to the Eye the growth which endureth. There is joy [to me] at the judgment of the things which are to be judged. I, even I, know the Souls of Annu; they are great at the festival of the month, and are little at the festival of the half month. They are Thoth the Hidden one, and Sa, and Tem.”

赫里沙夫——赫拉克利奥波利斯玛格纳供奉的公羊神

IF THIS CHAPTER BE KNOWN [BY THE DECEASED] OFFAL SHALL BE AN ABOMINATION UNTO HIM, AND HE SHALL NOT DRINK FILTHY WATER.

赫萨特（Hesat）——母牛女神

RECEIVING PATHS

荷鲁斯——一位主神，通常以猎鹰或人类小孩的形象出现，与天空、太阳、王权、保护和治愈有关。通常被认为是奥西里斯和伊西斯的儿子。

[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]

胡——言语权威的化身

The chapter of receiving paths [whereon to walk] in Re-Stau. The chancellor-in-chief, Nu, triumphant, saith:

伊阿（Iah） ——月神

“The paths which are above me [lead] to Re-stau. I am he who is girt about with his girdle and who cometh forth from the [goddess of] the Ureret crown. I have come, and I have stablished things in Abtu (Abydos), and I have opened out paths in Re-stau. The god Osiris hath eased my pains. I am he who maketh the waters to come into being, and who setteth his throne [thereon], and who maketh his path through the funeral valley and through the Great Lake. I have made my path, and indeed I am [Osiris].

伊阿特（Iat）——乳汁和哺乳女神

“[Osiris was victorious over his enemies, and the Osiris Nebqet is victorious over his enemies. He hath become as one of yourselves, [O ye gods], his protector is the Lord of eternity, he walketh even as ye walk, he standeth even as ye stand, he sitteth even as ye sit, and he talketh even as ye talk in the presence of the Great God, the Lord of Amentet.]”

Ihy——荷鲁斯与哈索尔所生的儿童神，代表叉铃发出的音乐和欢乐

COMING FORTH FROM RE-STAU

伊门特——与伊西斯和哈索尔关系密切的来世女神

[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]

伊姆霍特普——左塞尔的建筑师和宰相，最终被神化为医神

The chapter of coming forth from Re-Stau. The chancellor-in-chief, Nu, triumphant, saith:

伊什塔尔——阿斯塔特的东闪米特版本，偶尔在埃及文献中被提及

“I was born in Re-stau, and splendor hath been given unto me by those who dwell in their spiritual bodies (sahu) in the habitation where libations are made unto Osiris. The divine ministers who are in Re-stau shall receive [me] when Osiris is led into the twofold funeral region of Osiris; oh, let me be a divine being whom they shall lead into the twofold funeral region of Osiris.”

伊西斯——奥西里斯的妻子、荷鲁斯的母亲，与葬礼、母性、保护和魔法有关。她成为希腊和罗马宗教中的主要神灵。

COMING FORTH FROM RE-STAU

Iusaaset—— Atum 的女性对应者

[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]

凯布利——太阳创造之神，通常被视为拉的晨化身，以圣甲虫为代表

The chapter of coming forth from Re-Stau. The chancellor-in-chief, Nu, triumphant, saith:

Kherty——冥界之神，通常被描绘成一只公羊

“I am the Great God who maketh his light. I have come to thee, O Osiris, and I offer praise unto thee. [I am] pure from the issues which are carried away from thee. Thy name is made in Re-stau, and thy power is in Abtu (Abydos). Thou art raised up, then, O Osiris, and thou goest round about through heaven with Ra, and thou lookest upon the generations of men, O thou One who circlest, thou Ra. Behold, verily, I have said unto thee, O Osiris, ‘I am the spiritual body of the God,’ and I say, ‘Let it come to pass that I shall never be repulsed before thee, O Osiris.’”

克努姆——（也称克尼穆或克姆）公羊神，埃勒芬蒂内岛的守护神，据说他掌管尼罗河洪水，并赋予神和人类生命

The following is the chapter in a fuller form:

孔苏（Khonsu）——月神，阿蒙（Amun）和穆特（Mut）的儿子

The chapter of knowing the name of Osiris and of entering into and of going out from Re-Stau [in all the forms wherein he willeth to come forth]. The scribe Mes-em-neter, triumphant, saith:

马阿赫斯——狮子神，巴斯特之子

“I am the Great Name who maketh his light. I have come to thee, O Osiris, and I offer praise unto thee. I am pure from the issues which are carried away from thee. [Thy] name hath been made in Re-stau when it hath fallen therein. Homage to thee, O Osiris, in thy strength and in thy power, thou hast obtained the mastery in Re-stau. Thou art raised up, O Osiris, in thy might and in thy power, thou art raised up, O Osiris, and thy might is in Re-stau, and thy power is in Abtu (Abydos). Thou goest round about through heaven, and thou sailest before Ra, and thou lookest upon the generations of men, O thou Being who circlest, thou Ra. Behold, verily, I have said unto thee, O Osiris, ‘I am the spiritual body of the God,’ and I say, ‘Let it come to pass that I shall never be repulsed before thee, O Osiris.’”

玛特——真理、正义和秩序的化身女神

GOING ABOUT IN THE UNDERWORLD

Mafdet——一位掠食女神，据说会摧毁危险的生物

[From the Papyrus of Nu (British Museum No. 10,477, sheet 9).]

曼杜利斯——下努比亚太阳神，出现在一些埃及神庙中

The chapter of going in after coming forth [from the underworld]. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

梅希特——母狮女神，安胡尔的配偶

“Open unto me? Who then art thou? Whither goest thou? What is thy name? I am one of you, ‘Assembler of Souls’ is the name of my boat; ‘Making the hair to stand on end’ is the name of the oars; ‘Watchful one’ is the name of its bows; ‘Evil is it’ is the name of the rudder; ‘Steering straight for the middle’ is the name of the Matchabet; so likewise [the boat] is a type of my sailing onward to the pool. Let there be given unto me vessels of milk, together with cakes, and loaves of bread, and cups of drink, and pieces of meat in the Temple of Anpu,” or (as others say), “Grant thou me [these things] wholly. Let it be so done unto me that I may enter in like a hawk, and that I may come forth like the Bennu bird, [and like] the Morning Star. Let me make [my] path so that [I] may go in peace into the beautiful Amentet, and let the Lake of Osiris be mine. Let me make my path, and let me enter in, and let me adore Osiris, the Lord of life.”

Menhit——母狮女神

ENTERING INTO THE GREAT HOUSE

Mehen——保护拉神船穿越冥界的蛇神

From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]

Mehet-Weret——天牛女神

The chapter of entering into the Great House. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

梅雷特塞格尔——守护底比斯墓地的眼镜蛇女神

“Homage to thee, O Thoth. I am Thoth, who have weighed the two divine Fighters (i.e., Horus and Set), I have destroyed their warfare and I have diminished their wailings. I have delivered the Atu fish in his turning back, and I have performed that which thou didst order concerning him, and afterward I lay down within my eye. [I am he who hath been without opposition. I have come; do thou look upon me in the Temple of Nem-hra (or Uhem-hra).] I give commands in the words of the divine aged ones, and, moreover, I guide for thee the lesser deities.”

女神梅斯赫涅特。

Wall paintings from the tomb of Nefertari.

梅斯赫内特——掌管生育的女神

ENTERING THE PRESENCE

米恩——阳刚之神，以及阿赫米姆和奇夫特两座城市以及它们后面的东部沙漠

[From the Papyrus of Nu (British Museum No. 10,477, sheet 10).]

姆尼维斯——赫利奥波利斯人崇拜的活牛神，是拉神的化身

The chapter of going into the presence of the divine sovereign princes of Osiris. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

蒙图——战神和太阳神，在底比斯受到崇拜

“My soul hath built for me a habitation in the city of Tattu; I sow seed in the city of Pe, and I plough my field with my laborers(?), and for this reason my palm tree is like Amsu. That which is an abomination unto me, that which is an abomination unto me I shall not eat. That which is an abomination unto me, that which is an abomination unto me is filth. I shall not eat thereof; by sepulchral meals and food I shall not be destroyed. [The abominable thing] I shall not take into my hands, I shall not walk upon it in my sandals, because my cakes are [made] of white grain, and my ale is [made] of red grain, and behold, the Sektet boat and the Matet boat bring them to me, and I eat [thereof] under the branches of [the trees], the beautiful arms [of which] I know. Oh, let splendor be prepared for me with the white crown which is lifted up upon me by the uræi-goddesses. Hail, thou guardian of the divine doors of the god Sehetep-taui (i.e., ‘he who maketh the world to be at peace’), bring [thou] to me that of which they make sepulchral meals; grant thou that I may lift up the branches(?). May the god of light open to me his arms, and may the company of the gods keep silence while the denizens of heaven talk with the chancellor-in-chief, Nu, triumphant. I am the leader of the hearts of the gods which strengthen me, and I am a mighty one among the divine beings. If any god or any goddess shall come forth against me he shall be judged by the ancestors of the year who live upon hearts and who make(?) cakes(?) for me, and Osiris shall devour him at [his] coming forth from Abtu (Abydos). He shall be judged by the ancestors of Ra, and he shall be judged by the God of Light who clotheth heaven among the divine princes. I shall have bread in my mouth at stated seasons, and I shall enter in before the gods Ahiu. He shall speak with me, and I shall speak with the followers of the gods. I shall speak with the Disk and I shall speak with the denizens of heaven. I shall put the terror of myself into the blackness of night which is in the goddess Meh-urt, [who is near] him that dwelleth in might. And behold, I shall be there with Osiris. My condition of completeness shall be his condition of completeness among the divine princes. I shall speak unto him [with] the words of men, and he shall repeat unto me the words of the gods. A khu who is equipped [with power] shall come. I am a khu who is equipped [with power]; I am equipped [with the power] of all the khus, [being the form of the Sahu (i.e., spiritual bodies) of Annu, Tattu, Suten-henen, Abtu, Apu, and Sennu. The Osiris Auf-ankh is victorious over every god and every goddess who are hidden in Neter-khertet].”

穆特——阿蒙的配偶，在底比斯受到崇拜

Egyptian Widow by Lawrence Alma Tadema, 1872. English painting, oil on canvas. A woman mourns for her husband while priests and singers chant.

涅贝特特佩特（Nebethetepet）——阿图姆的女性对应者

THE INTRODUCTION TO MAATI

涅夫尔图姆——莲花之神，时间之初太阳神从莲花中升起。卜塔和塞赫麦特之子。

[From the Papyrus of Ani (British Museum No. 10,470, sheet 30).]

Nehebu-Kau——保护蛇神

The chapter of entering into the hall of Double Maati; a hymn of praise to Osiris, the governor of Amentet. Osiris, the scribe Ani, triumphant, saith:

Nehmetawy——一位次要女神，Nehebu-Kau 或 Thoth 的配偶

“I have come, and [I] have drawn nigh to see thy beauties; my hands [are raised] in adoration of thy name ‘Right and Truth.’ I came and I drew nigh unto [the place where] the acacia-tree groweth not, where the tree thick with leaves existeth not, and where the ground yieldeth neither herb nor grass. Then I entered into the hidden place, and I spake with the god Set, and my protector(?) advanced to me, and his face was clothed (or covered), and [he] fell upon the hidden things. He entered into the Temple of Osiris, and he looked upon the hidden things which were therein; and the sovereign chiefs of the pylons [were] in the form of khus. And the god Anpu spake [to those who were on] both sides of him with the speech of a man [as he] came from Ta-mera; he knoweth our paths and our cities. I make offerings(?), and I smell the odor of him as if he were one among you, and I say unto him, I am Osiris, the scribe Ani, triumphant in peace, triumphant! I have come, and (I) have drawn nigh to see the great gods, and I feed upon the offerings which are among their food. I have been to the borders [of the territory of] Ba-neb-Tettet (i.e., the ‘Soul, the lord of Tattu,’ or Osiris), and he hath caused me to come forth like a Bennu bird, and to utter words. I have been in the water of the stream, and I have made offerings of incense. I have guided myself to the Shentet tree of the [divine] children. I have been in Abu (or Abu, i.e., Elephantine[?]) in the Temple of the goddess Satet. I have submerged the boat of mine enemies [while] I myself have sailed over the Lake in the Neshmet boat. I have seen the Sahu (i.e., the spiritual bodies) [in] the city of Qem-ur. I have been in the city of Tattu, and I have brought myself to silence [therein]. I have caused the god to have the mastery over his two feet. I have been in the Temple of Tep-tu-f (i.e., ‘he that is on his hill,’ or Anubis), and I have seen him that is lord of the divine temple. I have entered into the Temple of Osiris, and I have arrayed myself in the apparel of him that is therein. I have entered into Re-stau, and I have seen the hidden things which are therein. I was shrouded [therein], but I found a way for myself. I have gone into the city of An-aarret-f (i.e., the place where nothing groweth), and I covered my nakedness with the garments which were therein. There was given unto me the anti unguent [such as] women [use], along with the powder of human beings. Verily Sut(?) hath spoken unto me the things which concern himself, and I said, ‘Let thy weighing be in(?) us.’”

奈特——创造者和狩猎女神，下埃及赛斯城的守护神

“The Majesty of the god Anpu saith, ‘Knowest thou the name of this door so as to declare it unto me?’ And Osiris, the scribe Ani, triumphant in peace, triumphant! saith, ‘Destroyer of the god Shu’ is the name of this door. The Majesty of the god Anpu saith, ‘Knowest thou the name of the upper leaf and of the lower leaf?’ ‘Lord of Maat upon his two feet’ is the name of the upper leaf, and ‘Lord of twofold strength, the subduer of cattle,’ [is the name of the lower leaf. The Majesty of the god Anpu saith], ‘Since thou knowest pass on, O Osiris the scribe, the teller of the divine offerings of all the gods of Thebes, Ani, triumphant, the lord of reverence.’”

涅赫贝特——秃鹫女神，上埃及的守护神

A mannequin of Tutankhamun from his tomb. .

涅帕（Neper）——谷物之神

THE INTRODUCTION TO MAATI

奈芙蒂斯——九柱神之一，赛特的配偶，与伊西斯一起哀悼奥西里斯

[From the Papyrus of Nu (British Museum No. 10477, sheet 22).]

努（Nu）——世界创世之初无形、水状混乱的化身，八元神 (Ogdoad) 的成员之一。

[THE FOLLOWING] SHALL BE SAID WHEN THE OVERSEER OF THE PALACE, THE CHANCELLOR-IN-CHIEF, NU, TRIUMPHANT, COMETH FORTH INTO THE HALL OF DOUBLE MAATI SO THAT HE MAY BE SEPARATED FROM EVERY SIN WHICH HE HATH DONE AND MAY BEHOLD THE FACES OF THE GODS.

努特——天空女神，九柱神之一

The Osiris Nu, triumphant, saith:

女神穆特从梧桐树上喷水，浇灌死者和他的灵魂。

“Homage to thee, O Great God, thou Lord of Double Maati, I have come to thee, O my Lord, and I have brought myself hither that I may behold thy beauties. I know thee, and I know thy name, and I know the name[s] of the two and forty gods who exist with thee in this Hall of double Maati, who live as warders of sinners and who feed upon their blood on the day when the lives of men are taken into account in the presence of the god Un-nefer; in truth ‘Rekhti-merti-neb-Maati’ (i.e., ‘twin-sisters with two eyes, ladies of double Maati’) is thy name. In truth I have come to thee, and I have brought Maat (i.e., right and truth) to thee, and I have destroyed wickedness for thee. [I have not done evil to] mankind. I have not oppressed the members of my family, I have not wrought evil in the place of right and truth. I have had no knowledge of worthless men. I have not wrought evil. I have not made to be the first [consideration] of each day that excessive labor should be performed for me. [I have] not brought forward my name for [exaltation] to honors. I have not ill-treated servants. [I have not thought scorn of God.] I have not defrauded the oppressed one of his property. I have not done that which is an abomination unto the gods. I have not caused harm to be done to the servant by his chief. I have not caused pain. I have made no man to suffer hunger. I have made no one to weep. I have done no murder. I have not given the order for murder to be done for me. I have not inflicted pain upon mankind. I have not defrauded the temples of their oblations. I have not purloined the cakes of the gods. I have not carried off the cakes offered to the khus. I have not committed fornication. I have not polluted myself [in the holy places of the god of my city], nor diminished from the bushel. I have neither added to nor filched away land. I have not encroached upon the fields [of others]. I have not added to the weights of the scales [to cheat the seller]. I have not misread the pointer of the scales [to cheat the buyer]. I have not carried away the milk from the mouths of children. I have not driven away the cattle which were upon their pastures. I have not snared the feathered fowl of the preserves of the gods. I have not caught fish [with bait made of] fish of their kind. I have not turned back the water at the time [when it should flow]. I have not cut a cutting in a canal of running water. I have not extinguished a fire (or light) when it should burn. I have not violated the ties [of offering] the chosen meat-offerings. I have not driven off the cattle from the property of the gods. I have not repulsed God in his manifestations. I am pure. I am pure. I am pure. I am pure. My purity is the purity of that great Bennu which is in the city of Suten-henen (Heracleopolis), for, behold, I am the nose of the God of the winds, who maketh all mankind to live on the day when the Eye (Utchat) of Ra is full in Annu (Heliopolis) at the end of the second month of the season Pert (i.e., the season of growing) [in the presence of the divine lord of this earth]. I have seen the Eye of Ra when it was full in Annu, therefore let not evil befall me in this land and in this Hall of double Maati, because I, even I, know the name[s] of these gods who are therein [and who are the followers of the great god].”

奥西里斯——死亡和复活之神，统治冥界，使植物、太阳神和死者的灵魂恢复生机

The interior of Hypostyle Hall at Dendera Temple near Qena, Egypt.

Pakhet——贝尼哈桑一带主要崇拜的母狮女神

A precursor ushabti shaped like a standing naked man. Ushabti were sacred figures entombed with the dead to accompany them in the next life.

卜塔——创造神和工匠之神，孟菲斯的守护神

THE NEGATIVE CONFESSION

奎特什——来自叙利亚和迦南的性欲和神圣狂喜女神，在新王国时期融入埃及宗教

[From the Papyrus of Nebseni (British Museum No. 9,900, sheet 30).]

拉——埃及最重要的太阳神，掌管创世和来世。神话中的众神统治者、埃及历代国王之父以及赫利奥波利斯的守护神。

The scribe Nebseni, triumphant, saith:

Raet-Tawy—— Ra 的女性对应物

1. “Hail, thou whose strides are long, who comest forth from Annu (Heliopolis), I have not done iniquity.

雷内纽特（Renenutet）——农业女神

2. “Hail, thou who art embraced by flame, who comest forth from Kher-aba, I have not robbed with violence.

雷谢普——新王国时期融入埃及宗教的叙利亚战神

3. “Hail, thou divine Nose (Fenti), who comest forth from Khemennu (Hermopolis), I have not done violence [to any man].

Renpet——年份的化身女神

4. “Hail, thou who eatest shades, who comest forth from the place where the Nile riseth, I have not committed theft.

萨特——埃及南部边境地区的女神

5. “Hail, Neha-hau, who comest forth from Re-stau, I have not slain man or woman.

塞克尔——孟菲斯墓地之神，也是来世之神

6. “Hail, thou double Lion-god, who comest forth from heaven, I have not made light the bushel.

塞赫麦特——一头母狮女神，既具有破坏性又暴力，能够抵御疾病。普塔的配偶，拉之眼的众多形态之一。

7. “Hail, thou whose two eyes are like flint, who comest forth from Sekhem (Letopolis), I have not acted deceitfully.

塞拉皮斯——托勒密时期的一位希腊-埃及神祇，他将奥西里斯和阿皮斯的性格特征与几位希腊神祇的性格特征融合在一起。他是伊西斯的丈夫，与伊西斯一样，在埃及以外地区被希腊和罗马宗教所接纳。

8. “Hail, thou Flame, who comest forth as [thou] goest back, I have not purloined the things which belong unto God.

塞尔凯特（Serket）——蝎子女神，祈求治愈和保护

9. “Hail, thou Crusher of bones, who comest forth from Suten-henen (Heracleopolis), I have not uttered falsehood.

塞沙特——书写和记录的女神，被描绘为抄写员

10. “Hail, thou who makest the flame to wax strong, who comest forth from Het-ka-Ptah (Memphis), I have not carried away food.

赛特——一个矛盾的神，以暴力、混乱和力量为特征，与沙漠有关。神话中奥西里斯的凶手和荷鲁斯的敌人，但也是国王的支持者。

11. “Hail, Qerti, (i.e., the two sources of the Nile), who come forth from Amentet, I have not uttered evil words.

努特（Nut），众神之母。

12. “Hail, thou whose teeth shine, who comest forth from Tashe (i.e., the Fayyûm), I have attacked no man.

沙伊（Shai）——命运的化身

13. “Hail, thou who dost consume blood, who comest forth from the house of slaughter, I have not killed the beasts [which are the property of God].

谢德——人们相信，他会拯救人们免于危险和不幸

14. “Hail, thou who dost consume the entrails, who comest forth from the mabet chamber, I have not acted deceitfully.

舍斯梅特（Shesmetet）——母狮女神

15. “Hail, thou god of Right and Truth, who comest forth from the city of double Maati, I have not laid waste the lands which have been ploughed(?).

谢兹穆——酒神和榨油机之神，也屠杀被诅咒的灵魂

16. “Hail, thou who goest backward, who comest forth from the city of Bast (Bubastis), I have never pried into matters [to make mischief].

舒（Shu）——风或空气的化身，九柱神之一

17. “Hail, Aati, who comest forth from Annu (Heliopolis), I have not set my mouth in motion [against any man].

Sia——感知的拟人化

18. “Hail, thou who art doubly evil, who comest forth from the nome of Ati, I have not given way to wrath concerning myself without a cause.

索贝克——鳄鱼神，在法尤姆和康翁波受到崇拜

19. “Hail, thou serpent Uamemti, who comest forth from the house of slaughter, I have not defiled the wife of a man.

托特（Thoth），众神的抄写员。

20. “Hail, thou who lookest upon what is brought to him, who comest forth from the Temple of Amsu, I have not committed any sin against purity.

索普德特——天狼星的神化

21. “Hail, Chief of the divine Princes, who comest forth from the city of Nehatu, I have not struck fear [into any man].

Ta-Bitjet——小蝎子女神

22. “Hail, Khemiu (i.e., Destroyer), who comest forth from the Lake of Kaui, I have not encroached upon [sacred times and seasons].

塔特南——古埃及创世神话中从混沌中诞生的第一座土丘的拟人化形象

23. “Hail, thou who orderest speech, who comest forth from Urit, I have not been a man of anger.

Taweret——河马女神，妇女分娩的保护者

24. “Hail, thou Child, who comest forth from the Lake of Heq-at, I have not made myself deaf to the words of right and truth.

泰芙努特——水分女神，九柱神之一

25. “Hail, thou disposer of speech, who comest forth from the city of Unes, I have not stirred up strife.

托特——月神，书写和抄写员之神，赫尔莫波利斯的守护神

26. “Hail, Basti, who comest forth from the Secret city, I have made [no man] to weep.

图图——希腊罗马时代的辟邪神

27. “Hail, thou whose face is [turned] backward, who comest forth from the Dwelling, I have not committed acts of impurity, neither have I lain with men.

乌努特（Unut）——以蛇或野兔为形象的女神，在赫尔莫波利斯地区受到崇拜

28. “Hail, Leg of fire, who comest forth from Akhekhu, I have not eaten my heart.

瓦吉特（Wadjet）——眼镜蛇女神，下埃及的守护神

29. “Hail, Kenemti, who comest forth from [the city of] Kenemet, I have abused [no man].

Wadj-wer——地中海或尼罗河三角洲湖泊的化身

30. “Hail, thou who bringest thine offering, who comest forth from the city of Sau (Saïs), I have not acted with violence.

Weneg——拉之子，负责维持宇宙秩序

31. “Hail, thou god of faces, who comest forth from the city of Tchefet, I have not judged hastily.

韦普瓦维特——豺狼神，艾斯尤特的守护神，与战争和来世有关

32. “Hail, thou who givest knowledge, who comest forth from Unth, I have not ... and I have not taken vengeance upon the god.

Werethekau——保护国王的女神

33. “Hail, thou lord of two horns, who comest forth from Satiu, I have not multiplied [my] speech overmuch.

沃斯雷特（Wosret） ——底比斯的一位小女神

34. “Hail, Nefer-Tem, who comest forth from Het-ka-Ptah (Memphis), I have not acted with deceit, and I have not worked wickedness.

山姆——叙利亚海神，出现在一些埃及文献中

35. “Hail, Tem-Sep, who comest forth from Tattu, I have not uttered curses [on the king].

图片来源

36. “Hail, thou whose heart doth labor, who comest forth from the city of Tebti, I have not fouled(?) water.

照片使用已获Shutterstock.com官方授权。版权所有 © 2016。保留所有权利。8 – 9 , 18 – 19 , 22 – 23 , 24 – 25 , 27 , 31 , 34 , 40 – 41 , 42 , 47 – 48 , 50 , 52 – 53 , 57 , 60 , 61 , 62 – 63 , 68 , 72 – 73 , 84 , 87 , 88 – 89 , 92 , 97 , 102 – 103 , 106 – 107 , 108 , 111 , 116 – 117 , 128 , 130 – 131 , 134 , 144 – 145 , 148 – 149 , 152 – 153 , 158 – 159 , 165 , 170 – 171 , 174 – 175 , 186 – 187 , 190 – 191 , 198 , 204 – 205 , 208

37. “Hail, Ahi of the water, who comest forth from Nu, I have not made haughty my voice.

照片由国会图书馆提供。版权所有 © 2016。国会图书馆。保留所有权利。2 、7 – 8、14 – 15、43、54、58 、64、65、76、93、95、119、179、181、194 – 195、200 – 201

38. “Hail, thou who givest commands to mankind, who comest forth from [Sau(?)], I have not cursed the god.

图片由 Wikimedia 和 Wikipedia Commons 提供。版权所有 © 2016。保留所有权利。4 – 5 , 12 , 17 , 30 , 32 , 36 , 37 , 38 , 39 , 44 – 45 , 55 , 56 , 61 , 70 (均), 78 , 79 , 80 , 82 (均), 83 , 85 , 94 , 96 , 99 , 101 , 101 , 104 , 109 , 112 , 113 , 120 , 121 , 122 (均), 125 , 126 , 127 , 137 , 139 , 140 , 141 , 142 , 143 , 147 , 155、156、164、169 (两者)、173、176、181、182、183、184 (全部)、198、202

39. “Hail, Neheb-nefert, who comest forth from the Lake of Nefer(?), I have not behaved with insolence.

照片由Dover Art提供。版权所有© 2016。Dover Art。保留所有权利。1、11、20 – 21、28 – 29、46 – 47、48、66 – 67、74、81、93、138、199、207、210、211、212、213、214、215​​​​​​​​​​​​​​​​​​​​​​​

40. “Hail, Neheb-kau, who comest forth from [thy] city, I have not sought for distinctions.

指数

41. “Hail, thou whose head is holy, who comest forth from [thy] habitations, I have not increased my wealth, except with such things as are [justly] mine own possessions.

金合欢属61,172

42. “Hail, thou who bringest thine own arm, who comest forth from Aukert (underworld), I have not thought scorn of the god who is in my city.”

阿门-拉( Ra ) 10、20、33、35、59、64、67、70、71、75、77、96、100、101、120、121、150、156、157、181、​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​ 192 , 199 , 202

ADDRESS TO THE GODS OF THE UNDERWORLD

阿努比斯11、42、86、93、108、​​​​​​​​

[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).]

阿普75 , 100 , 101 , 154 , 156 , 183 , 189 , 196 , 202

[Then shall the heart which is righteous and sinless say:] The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

猿类181

“Homage to you, O ye gods who dwell in the Hall of double Maati, I, even I, know you, and I know your names. Let me not fall under your knives of slaughter, and bring ye not forward my wickedness unto the god in whose train ye are; and let not evil hap come upon me by your means. Oh, declare ye me right and true in the presence of Neb-er-tcher, because I have done that which is right and true in Ta-mera (Egypt). I have not cursed God, and let not evil hap come upon me through the king who dwelleth in my day. Homage to you, O ye gods, who dwell in the Hall of double Maati, who are without evil in your bodies, and who live upon right and truth, and who feed yourselves upon right and truth in the presence of the god Horus, who dwelleth in his divine Disk: deliver ye me from the god Baba who feedeth upon the entrails of the mighty ones upon the day of the great judgment. Oh, grant ye that I may come to you, for I have not committed faults, I have not sinned, I have not done evil, I have not borne false witness; therefore let nothing [evil] be done unto me. I live upon right and truth, and I feed upon right and truth. I have performed the commandments of men [as well as] the things whereat are gratified the gods, I have made the gods to be at peace [with me by doing] that which is his will. I have given bread to the hungry man, and water to the thirsty man, and apparel to the naked man, and a boat to the [shipwrecked] mariner. I have made holy offerings to the gods, and sepulchral meals to the Khus. Be ye then my deliverers, be ye then my protectors, and make ye not accusation against me in the presence of [the great god]. I am clean of mouth and clean of hands; therefore let it be said unto me by those who shall behold me, ‘Come in peace; come in peace,’ for I have heard that mighty word which the spiritual bodies (sahu) spake unto the Cat in the House of Hapt-re. I have been made to give evidence before the god Hra-f-ha-f (i.e., he whose face is behind him), and he hath given a decision [concerning me]. I have seen the things over which the persea tree spreadeth [its branches] within Restau. I am he who hath offered up prayers to the gods and who knoweth their persons. I have come and I have advanced to make the declaration of right and truth, and to set the balance upon what supporteth it within the region of Aukert. Hail, thou who art exalted upon thy standard, thou lord of the Atefu crown, whose name is proclaimed as ‘Lord of the winds,’ deliver thou me from thy divine messengers who cause dire deeds to happen, and who cause calamities to come into being, and who are without coverings for their faces, for I have done that which is right and true for the Lord of right and truth. I have purified myself and my breast with libations, and my hinder parts with the things which make clean, and my inner parts have been in the Pool of Right and Truth. There is no single member of mine which lacketh right and truth. I have been purified in the Pool of the South, and I have rested in the northern city which is in the Field of the Grasshoppers, wherein the divine sailors of Ra bathe at the second hour of the night and at the third hour of the day. And the hearts of the gods are gratified(?) after they have passed through it, whether it be by night, or whether it be by day, and they say unto me, ‘Let thyself come forward.’ And they say unto me, ‘Who, then, art thou?’ And they say unto me, ‘What is thy name?’ ‘I am he who is equipped under the flowers [and I am] the dweller in his olive-tree,’ is my name. And they say unto me straightway, ‘Pass thou on’; and I passed on by thy city to the north of the olive-tree. What, then, didst thou see there? The leg and the thigh. What, then, didst thou say unto them? Let me see rejoicings in those lands of the Tenkhu. And what did they give unto thee? A flame of fire and a tablet (or sceptre) of crystal. What, then, didst thou do therewith? I buried them by the furrow of Manaat as ‘things for the night.’ What, then, didst thou find by the furrow of Manaat? A sceptre of flint, the name of which is ‘Giver of winds.’ What, then, didst thou do to the flame of fire and the tablet (or sceptre) of crystal after thou hadst buried them? I uttered words over them in the furrow, [and I dug them out therefrom]; I extinguished the fire, and I broke the tablet (or sceptre), and I created a pool of water. ‘Come, then,’ [they say,] ‘and enter in through the door of this Hall of double Maati, for thou knowest us.’”

阿内特35

Stubs of column remains of a temple at Medinet Habu, Egypt.

奥克特114 , 118 , 139 , 178 , 179

“‘We will not let thee enter in through us,’ say the bolts of the door, ‘unless thou tellest [us] our names;’ ‘Tongue [of the Balance] of the place of right and truth’ is your name. ‘I will not let thee enter in by me,’ saith the [right] lintel of the door, ‘unless thou tellest [me] my name;’ ‘Balance of the support of right and truth’ is thy name. ‘I will not let thee enter in by me,’ saith the [left] lintel of the door, ‘unless thou tellest [me] my name;’ [‘Balance of] wine’ is thy name. ‘I will not let thee pass over me,’ saith the threshold of this door, ‘unless thou tellest [me] my name;’ ‘Ox of the god Seb’ is thy name. ‘I will not open unto thee,’ saith the fastening of this door, ‘unless thou tellest [me] my name;’ ‘Flesh of his mother’ is thy name. ‘I will not open unto thee,’ saith the socket of the fastening of the door, ‘unless thou tellest me my name;’ ‘Living eye of the god Sebek, the lord of Bakhau,’ is thy name. ‘I will not open unto thee [and I will not let thee enter in by me,’ saith the guardian of the leaf of] this door, ‘unless thou tellest [me] my name;’ ‘Elbow of the god Shu when he placeth himself to protect Osiris’ is thy name. ‘We will not let thee enter in by us,’ say the posts of this door, ‘unless thou tellest us our names;’ ‘Children of the uræi-goddesses’ is your name. ‘Thou knowest us,’ [they say,] ‘pass on, therefore, by us.’

贝努鸟138

“‘I will not let thee tread upon me,’ saith the floor of the Hall of double Maati, ‘because I am silent and I am holy, and because I do not know the name[s] of thy two feet wherewith thou wouldst walk upon me; therefore tell them to me.’ ‘Traveller(?) of the god Khas’ is the name of my right foot, and ‘Staff of the goddess Hathor’ is the name of my left foot. ‘Thou knowest me,’ [it saith,] ‘pass on therefore over me.’”

船151 , 154 , 156 , 157 , 160

“‘I will not make mention of thee,’ saith the guardian of the door of this Hall of double Maati, ‘unless thou tellest [me] my name;’ ‘Discerner of hearts and searcher of the reins’ is thy name. ‘Now will I make mention of thee [to the god]. But who is the god that dwelleth in his hour? Speak thou it’ (i.e., his name). Maau-Taui (i.e., he who keepeth the record of the two lands) [is his name]. ‘Who then is Maau-Taui?’ He is Thoth. ‘Come,’ saith Thoth. ‘But why hast thou come?’ I have come, and I press forward that I may be mentioned. What now is thy condition? I, even I, am purified from evil things, and I am protected from the baleful deeds of those who live in their days; and I am not among them. ‘Now will I make mention of thee [to the god].’ ‘[Tell me now,] who is he whose heaven is of fire, whose walls [are surmounted by] living uræi, and the floor of whose house is a stream of water? Who is he? I say.’ It is Osiris. ‘Come forward, then: verily thou shalt be mentioned [to him]. Thy cakes [shall come] from the Eye of Ra, and thine ale [shall come] from the Eye of Ra, and the sepulchral meals [which shall be brought to thee] upon earth [shall come] from the Eye of Ra. This hath been decreed for the Osiris the overseer of the palace, the chancellor-in-chief, Nu, triumphant.’”

卡诺皮克罐84 , 181

King Tutankhamun’s mask.

卡特，霍华德147

A chest from Tutankhamun’s tomb.

胡夫6 , 40 , 77

(THE MAKING OF THE REPRESENTATION OF WHAT SHALL HAPPEN IN THIS HALL OF DOUBLE MAATI.) THIS CHAPTER SHALL BE SAID [BY THE DECEASED] AFTER HE HATH BEEN CLEANSED AND PURIFIED, AND WHEN HE IS ARRAYED IN APPAREL, AND IS SHOD WITH WHITE LEATHER SANDALS, AND HIS EYES HAVE BEEN PAINTED WITH ANTIMONY, AND [HIS BODY] HATH BEEN ANOINTED WITH UNGUENT OF ANTI, AND WHEN HE OFFERETH OXEN, AND FEATHERED FOWL, AND INCENSE, AND CAKES, AND ALE, AND GARDEN HERBS. AND, BEHOLD, THOU SHALT DRAW A REPRESENTATION OF THIS IN COLOR UPON A NEW TILE MOULDED FROM EARTH UPON WHICH NEITHER A PIG NOR OTHER ANIMALS HAVE TRODDEN. AND IF [THOU] DOEST THIS BOOK UPON IT [IN WRITING, THE DECEASED] SHALL FLOURISH, AND HIS CHILDREN SHALL FLOURISH, AND [HIS NAME] SHALL NEVER FALL INTO OBLIVION, AND HE SHALL BE AS ONE WHO FILLETH (I.E., SATISFIETH) THE HEART OF THE KING AND OF HIS PRINCES, AND BREAD, AND CAKES, AND SWEETMEATS, AND WINE, AND PIECES OF FLESH SHALL BE GIVEN UNTO HIM UPON THE ALTAR OF THE GREAT GOD; AND HE SHALL NOT BE TURNED BACK AT ANY DOOR IN AMENTET, AND HE SHALL BE BROUGHT IN ALONG WITH THE KINGS OF UPPER AND LOWER EGYPT, AND HE SHALL BE IN THE TRAIN OF OSIRIS CONTINUALLY AND REGULARLY FOREVER.

鳄鱼92 –101, 119 , 125 , 136 , 142 , 189 , 199 , 200

THE HOUR APES

德波神庙，34

[From the Papyrus of Nu (British Museum No. 10,477, sheet 24).]

丹德拉神庙，115座

The overseer of the palace, the chancellor-in-chief, Nu, triumphant, the son of the overseer of the palace, the chancellor-in-chief, Amen-hetep, triumphant, saith: “Hail, ye four apes who sit in the bows of the boat of Ra, who convey right and truth to Neb-er-tcher, who sit in judgment on my misery and on my strength, who make the gods to rest contented by means of the flame of your mouths, who offer holy offerings to the gods and sepulchral meals to the khus, who live upon right and truth, and who feed upon right and truth of heart, who are without deceit and fraud, and to whom wickedness is an abomination, do ye away with my evil deeds, and put ye away my sin [which deserved stripes upon earth, and destroy ye any evil whatsoever that belongeth unto me], and let there be no obstacle whatsoever on my part toward you. Oh, grant ye that I may make my way through the underworld (ammehet), let me enter into Re-stau, let me pass through the hidden pylons of Amentet. Oh, grant that there may be given to me cakes, and ale, and sweetmeats(?), even as [they are given] to the living khus, and grant that I may enter in and come forth from Re-stau.”

埃德富，荷鲁斯神庙43 , 65 , 109 , 125

Statues of Sesotris III (1836–1818 B.C.) of the XIIth dynasty, who reshaped Egypt’s government and extended its dominion to Nubia, the land immediately south of Egypt.

极乐世界46

“[The four apes make answer, saying], ‘Come, then, for we have done away with thy wickedness, and we have put away thy sin, along with the [sin deserving of] stripes which thou [didst commit] upon earth, and we have destroyed [all] the evil which belonged to thee upon the earth. Enter, therefore, into Re-stau, and pass thou through the hidden pylons of Amentet, and there shall be given unto thee cakes, and ale, and sweetmeats(?), and thou shalt come forth and thou shalt enter in at thy desire, even as do those khus who are favored [of the god], and thou shalt be proclaimed (or called) each day in the horizon.’”

哈特谢普苏特神庙155 , 164

PRAISE OF THE GODS

鹰113 , 115 , 124 , 129 , 132 , 133 , 137 , 151 , 161 , 168 , 192 , 193 , 196

[From the Tomb of Rameses IV (see Naville, op. cit., Bd. I. Bl. 141; Lefébure, “Tombeau de Ramsès IV,” Plate 13).]

红心55 , 59 , 66 , 67 , 70 , 71 , 75 , 79 , 80 , 85 – 91

The book of the praise of the gods of the Qerti which a man shall recite when he cometh forth before them to enter in to see the god in the Great Temple of the Underworld. And he shall say:

苍鹭139,140​​

“Homage to you, O ye gods of the Qerti, ye divine dwellers in Amentet! Homage to you, O ye guardians of the doors of the underworld, who keep ward over the god, who bear and proclaim [the names of those who come] into the presence of the god Osiris, and who hold yourselves ready, and who praise [him], and who destroy the Enemies of Ra. Oh, send ye forth your light and scatter ye the darkness [which is about] you, and behold ye the holy and divine Mighty One, O ye who live even as he liveth, and call ye upon him that dwelleth within his divine Disk. Lead ye the King of the North and of the South, (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, (Ra-meses-meri-Amen-Ra-heq-Maat), through your doors, may his divine soul enter into your hidden places, [for] he is one among you, and he hath shot forth calamities upon the serpent fiend Apep, and he hath beaten down the obstacles [which Apep set up] in Amentet. Thy word hath prevailed mightily over thine enemies, O great God, who livest in thy divine Disk; thy word hath prevailed mightily over thine enemies, O Osiris, Governor of Amentet; thy word hath prevailed mightily over thine enemies in heaven and in earth, O thou King of the North and of the South, (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, (Ra-meses-meri-Amen-Ra-heq-Maat), and over the sovereign princes of every god and of every goddess, O Osiris, Governor of Amentet; he hath uttered words in the presence [of the god in] the valley of the dead, and he hath gained the mastery over the mighty sovereign princes. Hail, ye doorkeepers(?), hail, ye doorkeepers, who guard your gates, who punish souls, who devour the bodies of the dead, who advance over them at their examination in the places of destruction, who give right and truth to the soul and to the divine khu, the beneficent one, the mighty one, whose throne is holy in Akert, who is endowed with soul like Ra and who is praised like Osiris, lead ye along the King of the North and of the South, (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, (Ra-meses-meri-Amen-Ra-heq-Maat), unbolt ye for him the doors, and open [ye] the place of his Qerti for him. Behold, make ye his word to triumph over his enemies, and indeed let meat-offerings and drink-offerings be made unto him by the god of the double door, and let him put on the nemmes crown of him that dwelleth in the great and hidden shrine. Behold the image of Heru-khuti (Harmachis), who is doubly true, and who is the divine Soul and the divine and perfect Khu; he hath prevailed with his hands. The two great and mighty gods cry out to the King of the North and South (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, (Ra-meses-meri-Amen-Ra-heq-Maat), they rejoice with him, they sing praises to him [and clap] their hands, they accord him their protection, and he liveth. The King of the North and South (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, (Ra-meses-meri-Amen-Ra-heq-Maat), riseth like a living soul in heaven. He hath been commanded to make his transformations, he hath made himself victorious before the divine sovereign chiefs, and he hath made his way through the gates of heaven, and of earth, and of the underworld, even as hath Ra. The King of the North and South, (Usr-Maat-Ra-setep-en-Amen), the son of the Sun, (Ra-meses-meri-Amen-Ra-heq-Maat), saith, ‘Open unto me the gate[s] of heaven, and of earth, and of the underworld, for I am the divine soul of Osiris and I rest in him, and let me pass through their halls. Let [the gods] sing praises unto me [when] they see me; let me enter and let favor be shown unto me; let me come forth and let me be beloved; and let me go forward, for no defect or failure hath been found clinging unto me.’”

赫鲁塔塔夫6

The mummy of Rameses II, also known as Ramesses the Great, who was the third pharaoh of the XIXth dynasty of Egypt and is often regarded as the greatest pharaoh of the ancient Egyptian empire.

河马126

Entrance to the well-decorated tomb of Menna in Luxor, Egypt, who was an ancient Egyptian artisan probably during the reign of Thutmose IV

荷鲁斯13、16、37、59、67、71、77、78、79、94、98、102、103、104、109、120、123、124、127、128、132、133、135、137、138、141、143、146、147、154、156、157、161、163、164、169、179、185、188、192、193、198、​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​ 197,200,203​​​​

Wall carvings from the Mortuary Temple of Ramesses III at Medinet Habu, Egypt

伊希斯16 , 60 , 70 , 75 , 77 , 78 , 90 , 103 , 114 , 115 , 123 , 124 , 132 , 133 , 146 , 154 , 156 , 163 , 164 , 185 , 196 , 201

A giant statue of Rameses the Great, or Rameses II, from Memphis, Egypt.

加低斯55

ADORATION OF THE GODS OF THE QERTI

卡纳克60

[From the Papyrus of Ptah-mes (Naville, op. cit., Bd. I. Bl. 142).]

卡夫，国王6

A chapter to be recited on coming before the divine sovereign chiefs of Osiris to offer praise unto the gods who are the guides of the underworld. Osiris, the chief scribe and draughtsman, Ptah-mes, triumphant, saith:

孔苏196

“Homage to you, O ye gods who dwell in the Qerti, ye gods who dwell in Amentet, who keep ward over the gates of the underworld and are the guardians [thereof], who bear and proclaim [the names of those who come] into the presence of Osiris, who praise him and who destroy the enemies of Ra. Oh, send forth your light and scatter ye the darkness [which is about] you, and look upon the face of Osiris, O ye who live even as he liveth, and praise [ye] him that dwelleth in his Disk, and lead [ye] me away from your calamities. Let me come forth and let me enter in through your secret places, for I am a mighty prince among you, for I have done away with evil there, and I have beaten down the obstacles(?) [which have been set up] in Amentet. Thou hast been victorious over thine enemies, O thou that dwellest in thy Disk; thou hast been victorious over thine enemies, O Thoth, who producest(?) statutes; thou hast been victorious over thine enemies, O Osiris, the chief scribe and draughtsman, Ptah-mes, triumphant; thou hast been triumphant over thine enemies, O Osiris, thou Governor of Amentet, in heaven and upon earth in the presence of the divine sovereign chiefs of every god and of every goddess; and the food(?) of Osiris, the Governor of Amentet, is in the presence of the god whose name is hidden before the great divine sovereign chiefs. Hail ye guardians of the doors, ye [gods] who keep ward over their habitations(?), who keep the reckoning and who commit [souls] to destruction, who grant right and truth to the divine soul which is stablished, who are without evil in the abode of Akert, who are endowed with soul even as is Ra, and who are ... as is Osiris, guide ye Osiris the chief scribe, the draughtsman, Ptah-mes, triumphant, open ye unto him the gates of the underworld, and the uppermost part of his estate and his Qert. Behold, make [ye him] to be victorious over his enemies, provide [ye him] with the offerings of the god of the underworld, make noble the divine being who dwelleth in the nemmes crown, the lord of the knowledge of Akert. Behold, stablish ... this soul in right and truth, [and let it become] a perfect soul that hath gained the mastery with its two hands. The great and mighty gods cry out, ‘He hath gotten the victory,’ and they rejoice in him, and they ascribe praise unto him with their hands, and they turn unto him their faces. The living one is triumphant, and is even like a living soul dwelling in heaven, and he hath been ordered to perform [his] transformations. Osiris triumphed over his enemies, and Osiris, the chief scribe and draughtsman, Ptah-mes, triumphant, hath gained the victory over his enemies in the presence of the great divine sovereign chiefs who dwell in heaven, and in the presence of the great divine sovereign chiefs who dwell upon the earth.”

胡59 , 60 , 64 , 69 , 70 , 71 , 75 , 80 , 90 , 91 , 93 , 94 , 98 , 102 , 105 , 110 , 114 , 115 , 118 , 119 , 120

HYMN OF PRAISE TO OSIRIS

莲花137

[From Lepsius, Todtenbuch, Bl. 51.]

马特67 , 70 , 73 , 90 , 93 , 95 , 99 , 100 , 120 , 136 , 151 , 166 , 173 , 179 , 180 , 183 , 184 , 185 , 201

A hymn of praise to Osiris. The Osiris Auf-ankh, triumphant, saith:

梅迪内哈布, 卢克索130 –131

“Homage to thee, O Osiris Un-nefer, triumphant, thou son of Nut, thou first-born son of Seb, thou mighty one who comest forth from Nut, thou King in the city of Nifu-ur, thou Governor of Amentet, thou lord of Abtu (Abydos), thou lord of souls, thou mighty one of strength, thou lord of the atef crown in Suten-henen, thou lord of the divine form in the city of Nifu-ur, thou lord of the tomb, thou mighty one of souls in Tattu, thou lord of [sepulchral] offerings, thou whose festivals are many in Tattu. The god Horus exalteth his father in every place (or shrine), and he uniteth [himself] unto the goddess Isis and unto the goddess Nephthys; and the god Thoth reciteth for him the mighty glorifyings which are within him, [and which] come forth from his mouth, and the heart of Horus is stronger than that of all the gods. Rise up, then, O Horus, thou son of Isis, and avenge thy father Osiris. Hail, O Osiris, I have come unto thee; I am Horus and I have avenged thee, and I feed this day upon the sepulchral meals of oxen, and feathered fowl, and upon all the beautiful things [offered] unto Osiris. Rise up, then, O Osiris, for I have struck down for thee all thine enemies, and I have taken vengeance upon them for thee. I am Horus upon this beautiful day of thy fair rising in thy Soul which exalteth thee along with itself on this day before thy divine sovereign princes. Hail, O Osiris, thy ka hath come unto thee and is with thee, and thou restest therein in thy name of Ka-Hetep. I maketh thee glorious in thy name of Khu, and it maketh thee like unto the Morning Star in thy name of Pehu, and it openeth for thee the ways in thy name of Ap-uat. Hail, O Osiris, I have come unto thee and I have set thine enemies under [thy feet] in every place, and thou art triumphant in the presence of the company of the gods and of the divine sovereign chiefs. Hail, O Osiris, thou hast received thy sceptre and the place whereon thou art to rest, and thy steps are under thee. Thou bringest food to the gods, and thou bringest sepulchral meals unto those who dwell in their tombs. Thou hast given thy might unto the gods and thou hast created the Great God; thou hast thy existence with them in their spiritual bodies, thou gatherest thyself unto all the gods, and thou hearest the word of right and truth on the day when offerings to this god are ordered on the festivals of Uka.”

门纳184

Hieroglyphic carvings and paintings from the interior walls of a temple in Dendera, Egypt.

孟菲斯32

MAKING PERFECT THE KHU

孟卡拉6

[From the Papyrus of Nu (British Museum No. 10,477, sheet 17).]

月亮120 , 136 , 196 , 197

Another chapter of making perfect the Khu, which is [to be recited on] the birthday of Osiris, and of making to live the soul forever. The chancellor-in-chief, Nu, triumphant, saith:

木乃伊26 , 40 , 44 , 50

“The heavens are opened, the earth is opened, the West is opened, the East is opened, the southern half of heaven is opened, the northern half of heaven is opened, the doors are opened, and the gates are thrown wide open to Ra [as] he cometh forth from the horizon. The Sektet boat openeth for him the double doors and the Matet boat bursteth open [for him] the gates; he breatheth, and the god Shu [cometh into being], and he createth the goddess Tefnut. Those who are in the following of Osiris follow in his train, and the overseer of the palace, the chancellor-in-chief, Nu, triumphant, followeth on in the train of Ra. He taketh his iron weapon and he forceth open the shrine even as doth Horus, and pressing onward he advanceth unto the hidden things of his habitation with the libations of his divine shrine; the messenger of the god that loveth him. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, bringeth forth the right and the truth, and he maketh to advance the going forward of Osiris. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, taketh in [his] hand[s] the cordage and he bindeth fast the shrine. Storms are the things which he abominateth. Let no water-flood be nigh unto him, let not the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, be repulsed before Ra, and let him not be made to turn back; for, behold, the Eye is in his two hands. Let not the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, walk in the valley of darkness, let him not enter into the Lake of those who are evil, and let him have no existence among the damned, even for a moment. Let not the Osiris Nu fall headlong among those who would lead him captive, and let not [his] soul go in among them. Let his divine face take possession of the place behind the block, the block of the god Septu.”

Mut (其变体) 59 , 69 , 71 , 75 , 147 , 196

“Hymns of praise be unto you, O ye divine beings of the Thigh, the knives of God [work] in secret, and the two arms and hands of God cause the light to shine; it is doubly pleasant unto him to lead the old unto him along with the young at his season. Now, behold, the god Thoth dwelleth within his hidden places, and he performeth the ceremonies of libation unto the god who reckoneth millions of years, and he maketh a way through the firmament, and he doeth away with storms and whirlwinds from his stronghold, and the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, arriveth in the places of his habitations. [O ye divine beings of the Thigh], do ye away with his sorrow, and his suffering, and his pain, and may the sorrow of the Osiris Nu be altogether put away. Let the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, gratify Ra, let him make a way into the horizon of Ra, let his boat be made ready for him, let him sail on happily, and let Thoth put light into [his] heart; then shall the Osiris Nu, triumphant, praise and glorify Ra, and Ra shall hearken unto his words, and he shall beat down the obstacles which come from his enemies. I have not been shipwrecked, I have not been turned back in the horizon, for I am Ra-Osiris, and the Osiris Nu, the overseer of the palace, the chancellor-in-chief, shall not be shipwrecked in the Great Boat. Behold him whose face is in the god of the Thigh, because the name of Ra is in the body of the Osiris Nu, the overseer of the palace, the chancellor-in-chief, and his honor is in his mouth; he shall speak unto Ra, and Ra shall hearken unto his words.”

涅菲塔利169

“Hymns of praise unto thee, O Ra, in the horizon, and homage unto thee, O thou that purifiest with light the denizens of heaven, O thou who hast sovereign power over heaven at that supreme moment when the paddles of thine enemies move with thee! The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, cometh with the ordering of right and truth, for there is an iron firmament in Amentet which the fiend Apep hath broken through with his storms before the double Lion-god, and this will the Osiris Nu set in order; O hearken ye, ye who dwell upon the top of the throne of majesty. The Osiris Nu shall come in among thy divine sovereign chiefs, and Ra shall deliver him from Apep each day so that he may not come nigh unto him, and he shall make himself vigilant. The Osiris Nu shall have power over the things which are written, he shall receive sepulchral meals, and the god Thoth shall provide him with the things which should be prepared for him. The Osiris Nu maketh right and truth to go round about the bows in the Great Boat, and hath triumph among the divine sovereign chiefs, and he establisheth [it] for millions of years. The divine chiefs guide him and give unto him a passage in the boat with joy and gladness; the first ones among the company of the sailors of Ra are behind him, and he is happy. Right and truth are exalted, and they have come unto their divine lord, and praises have been ascribed unto the god Neb-er-tcher. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, hath taken in his hands the weapon and he hath made his way through heaven therewith; the denizens thereof have ascribed praises unto him as [unto] a divine being who standeth up and never sinketh to rest. The god Ra exalteth him by reason of what he hath done, and he causeth him to make of none effect the whirlwind and the storm; he looketh upon his splendors, and he stablisheth his oars, and the boat saileth round about in heaven, rising like the sun in the darkness. Thoth, the mighty one, leadeth the Osiris Nu within his eye, and he sitteth [upon his] thigh[s] in the mighty boat of Khepera; he cometh into being, and the things which he saith come to pass. The Osiris Nu advanceth, and he journeyeth round about heaven unto Amentet, the fiery deities stand up before him, and the god Shu rejoiceth exceedingly, and they take in their hands the bows [of the boat] of Ra along with his divine mariners. Ra goeth round about and he looketh upon Osiris. The Osiris Nu is at peace, the Osiris Nu is at peace. He hath not been driven back, the flame of thy moment hath not been taken away from him, [O Ra,] the whirlwind and storm of thy mouth have not come forth against him, he hath not journeyed upon the path of the crocodile—for he abominateth the crocodile—and it hath not drawn nigh unto him. The Osiris Nu embarked in thy boat, O Ra, he is furnished with thy throne, and he receiveth thy spiritual form. The Osiris Nu travelleth over the paths of Ra at daybreak to drive back the fiend Nebt; [he] cometh upon the flame of thy boat, [O Ra,] upon that mighty Thigh. The Osiris Nu knoweth it, and he attaineth unto thy boat, and behold he [sitteth] therein; and he maketh sepulchral offerings.”

尼罗河4,68,85,92,96,200​​​​​​​​​​

[THIS CHAPTER SHALL BE] RECITED OVER A BOAT OF THE GOD RA WHICH HATH BEEN PAINTED IN COLORS IN A PURE PLACE. AND BEHOLD THOU SHALT PLACE A FIGURE OF THE DECEASED IN THE BOWS THEREOF, AND THOU SHALT PAINT A SEKTET BOAT UPON THE RIGHT SIDE THEREOF, AND AN ATET BOAT UPON THE LEFT SIDE THEREOF, AND THERE SHALL BE MADE UNTO THEM OFFERINGS OF BREAD, AND CAKES, AND WINE, AND OIL, AND EVERY KIND OF FAIR OFFERING UPON THE BIRTHDAY OF OSIRIS. IF THESE CEREMONIES BE PERFORMED HIS SOUL SHALL HAVE EXISTENCE, AND SHALL LIVE FOREVER, AND SHALL NOT DIE A SECOND TIME.

北宫，56

A painted ancient Egyptian wooded sarcophagus.

修女104

The following is from the rubric to this chapter in the Saïte Recension (see Lepsius, op. cit., Bl. 53):

螺母59 , 60 , 61 , 65 , 75 , 77 , 90 , 93 , 101 , 103 , 105 , 109 , 123 , 133 , 136 , 141 , 143 , 162 , 166 , 185 , 188 , 193 , 196 , 199

“[He shall know] the hidden things of the underworld, he shall penetrate the hidden things in Neter-khertet (the underworld).”

奥西里斯5、10、13、17、20、21、26、29、30、31、32、33、36、41、60、64、65、66、78、80、82、83、85、86、93、98、99、100、101、103、109、123、124、132、133、135、140、147、185​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​

“[This chapter] was found in the large hall(?) of the Temple under the reign of his Majesty Hesepti, triumphant, and it was found in the cavern of the mountain which Horus made for his father Osiris Un-nefer, triumphant. Now since Ra looketh upon this deceased in his own flesh, he shall look upon him as the company of the gods. The fear of him shall be great, and the awe of him shall be mighty in the heart of men, and gods, and Khus, and the damned. He shall be with his soul and shall live forever; he shall not die a second time in the underworld; and on the day of weighing of words no evil hap shall befall him. He shall be triumphant over his enemies, and his sepulchral meals shall be upon the altar of Ra in the course of each day, day by day.”

菲莱神庙，88-89号，129

LIVING NIGH UNTO RA

陶器110

[From the Papyrus of Nu (British Museum No. 10,477, sheets 17 and 18).]

卜塔 (其变体) 51 , 60 , 80 , 85 , 103 , 105 , 113 , 137 , 138 , 161 , 177 , 178 , 184 , 185

The chapter of having existence nigh unto Ra. The overseer of the palace, the chancellor-in-chief, Nu, triumphant, saith:

拉美西斯139

“I am that god Ra who shineth in the night. Every being who followeth in his train shall have life in the following of the god Thoth, and he shall give unto him the risings of Horus in the darkness. The heart of Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, is glad because he is one of those beings, and his enemies have been destroyed by the divine princes. I am a follower of Ra, and [I have] received his iron weapon. I have come unto thee, O my father Ra, and I have advanced to the god Shu. I have cried unto the mighty goddess, I have equipped the god Hu, and I alone have removed the Nebt god from the path of Ra. I am a Khu, and I have come to the divine prince at the bounds of the horizon. I have met and I have received the mighty goddess. I have raised up thy soul in the following of thy strength, and my soul [liveth] through thy victory and thy mighty power; it is I who give commands in speech to Ra, in heaven. Homage to thee, O great god in the east of heaven, let me embark in thy boat, O Ra, let me open myself out in the form of a divine hawk, let me give my commands in words, let me do battle in my Sekhem(?), let me be master under my vine. Let me embark in thy boat, O Ra, in peace, and let me sail in peace to the beautiful Amentet. Let the god Tem speak unto me, [saying], ‘Wouldst [thou] enter therein?’ The lady, the goddess Mehen, is a million of years, yea, two million years in extent, and dwelleth in the House of Urt and Nif-urt [and in] the Lake of a million years; the whole company of the gods move about among those who are at the side of him who is the lord of divisions of places(?). And I say, ‘On every road and among these millions of years is Ra the lord, and his path is in the fire, and they go round about behind him, and they go round about behind him.’”

拉美西斯二世54 , 119 , 183

BRINGING MEN BACK TO EARTH

拉美西斯三世185

[From the Papyrus of Ani (British Museum No. 10,470, sheet 18).]

拉美西斯四世51,183

The chapter of causing a man to come back to see his house upon Earth. The Osiris Ani saith:

雷雷克96,99​​

“I am the Lion-god coming forth with extended strides. I have shot arrows and I have wounded the prey; I have shot arrows and I have wounded the prey. I am the Eye of Horus, and I pass through the Eye of Horus at this season. I have arrived at the furrows; let the Osiris Ani advance in peace.”

萨伦普特二世30 , 121

MAKING PERFECT THE KHU

索贝克 (Sobek) 199

[From the Papyrus of Nu (British Museum No. 10,477, sheet 16).]

第59、69、71、75、98、129、151、155、160、172、189、192

The book of making perfect the Khu, which is to be recited on the day of the month. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith:

蛇93 , 94 , 96 , 98 , 99 , 100 , 105 , 142 , 163 , 177 , 183 , 202

“Ra riseth in his horizon, and his company of the gods follow after him. The god cometh forth out of his hidden habitations, and food falleth out of the eastern horizon of heaven at the word of the goddess Nut who maketh plain the paths of Ra, whereupon straightway the Prince goeth round about. Lift up then thyself, O thou Ra, who dwellest in thy divine shrine, draw thou into thyself the winds, inhale the north wind, swallow thou the skin(?) of thy net on the day wherein thou breathest right and truth. Thou separatest the divine followers, and thou sailest in [thy] boat to Nut; the divine princes march onward at thy word. Thou takest count of thy bones, thou gatherest together thy members, thou settest thy face toward the beautiful Amentet, and thou comest, being renewed each day. Behold, thou art that Image of gold, and thou dost possess the splendors of the disks of heaven and art terrible; thou comest, being renewed each day. Hail, the horizon rejoiceth, and there are shouts of joy in the rigging [of thy boat]; when the gods who dwell in the heavens see the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, they ascribe unto him as his due praises which are like unto those ascribed unto Ra. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, is a divine prince and he seeketh(?) the ureret crown of Ra, and he, the only one, is strong in good fortune (?) in that supreme body which is of those divine beings who are in the presence of Ra. The Osiris Nu is strong both upon earth and in the underworld; and the Osiris Nu is strong like unto Ra every day. The Osiris Nu shall not tarry, and he shall not lie without motion in this land forever. Being doubly beautiful [he] shall see with his two eyes, and he shall hear with his two ears; rightly and truly, rightly and truly. The Osiris Nu is like unto Ra, and he setteth in order the oars [of his boat] among those who are in the train of Nu. He doth not tell that which he hath seen, and he doth not repeat that which he hath heard in the secret places. Hail, let there be shouts of joy to the Osiris Nu, who is of the divine body of Ra, as he journeyeth over Nu, and who propitiateth the KA of the god with that which he loveth. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, is a hawk, the transformations of which are mighty (or manifold).”

塞索特里斯三世182

[THIS CHAPTER SHALL BE] RECITED OVER A BOAT FOUR CUBITS IN ITS LENGTH AND MADE OF GREEN PORCELAIN [ON WHICH HAVE BEEN PAINTED] THE DIVINE SOVEREIGN CHIEFS OF THE CITIES; AND A HEAVEN WITH ITS STARS SHALL [ALSO] BE MADE, AND THIS THOU SHALT HAVE MADE CEREMONIALLY PURE BY MEANS OF NATRON AND INCENSE. AND, BEHOLD, THOU SHALT MAKE AN IMAGE OF RA IN YELLOW(?) COLOR UPON A NEW PLAQUE AND SET IT AT THE BOWS OF THE BOAT. AND BEHOLD, THOU SHALT PLACE AN IMAGE OF THE KHU WHICH THOU DOST WISH TO MAKE PERFECT [AND PLACE IT] IN THIS BOAT, AND THOU SHALT MAKE IT TO TRAVEL ABOUT IN THE BOAT [WHICH SHALL BE MADE IN THE FORM OF THE BOAT] OF RA; AND HE SHALL SEE THE GOD RA HIMSELF THEREIN. LET NOT THE EYE OF ANY MAN WHATSOEVER LOOK UPON IT WITH THE EXCEPTION OF THINE OWN SELF, OR THY FATHER, OR THY SON, AND GUARD [THIS] WITH GREAT CARE. [NOW THESE THINGS] SHALL MAKE THE KHU PERFECT IN THE HEART OF RA, AND IT SHALL GIVE UNTO HIM POWER WITH THE COMPANY OF THE GODS; AND THE GODS SHALL LOOK UPON HIM AS A DIVINE BEING LIKE UNTO THEMSELVES; AND MANKIND AND THE DEAD SHALL LOOK UPON HIM AND SHALL FALL DOWN UPON THEIR FACES, AND HE SHALL BE SEEN IN THE UNDERWORLD IN THE FORM OF THE RADIANCE OF RA.

设置16 , 94 , 98 , 101 , 102 , 109 , 110 , 127 , 141 , 150 , 161 , 169 , 172

The Sphynx in front of the Pyramid of Khafre (Chephren). It is the second-tallest and second-largest of the Pyramids of Giza, in addition to being the tomb of Pharaoh Khafre (Chefren).

塞蒂一号32 , 70 , 160

MAKING PERFECT THE KHU

吉萨斯芬克斯143 , 194 –195

[From the Papyrus of Nu (British Museum No. 10,477, sheet 17).]

太阳（落山）69

Another chapter of making perfect the Khu. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith:

燕子141,142​​

“Homage to thee, O thou who art within thy divine shrine, who shinest with rays of light and sendest forth radiance from thyself, who decreest joy for millions of years unto those who love him, who givest their hearts’ desire unto mankind, thou god Khepera within thy boat who hast overthrown Apep. O ye children of the god Seb, overthrow ye the enemies of Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, and destroy ye them from the boat of Ra; and the god Horus shall cut off their heads in heaven [where they are] in the form of feathered fowl, and their hind parts shall be on the earth in the form of animals and in the Lake in the form of fishes. Every male fiend and every female fiend shall the Osiris Nu, the overseer of the palace, the chancellor-in-chief, destroy, whether he descendeth from the heaven, or whether he cometh forth from the earth, or whether they come upon the waters, or whether they advance toward the stars, the god Thoth, the son of Aner, coming forth from the Anerti, shall hack them in pieces. The Osiris Nu is silent and dumb(?); cause ye this god, the mighty one of slaughter, the being greatly to be feared, to make himself clean in your blood and to bathe himself in your gore, and ye shall certainly be destroyed by him from the boat of his father Ra. The Osiris Nu is the god Horus to whom his mother the goddess Isis hath given birth, and whom the goddess Nephthys hath nursed and dandled, even like Horus when [he] repulsed the fiends of the god Suti; and when they see the ureret crown stablished upon his head they fall down upon their faces and they glorify [him]. Behold, when men, and gods, and Khus, and the dead see the Osiris Nu in the form of Horus with the ureret crown stablished upon his head, they fall down upon their faces. And the Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, is victorious over his enemies in the heights of heaven, and in the depths thereof, and before the divine sovereign chiefs of every god and of every goddess.”

梧桐102 , 103 , 109 , 114 , 118 , 151 , 160

[THIS CHAPTER] SHALL BE RECITED OVER A HAWK STANDING AND HAVING THE WHITE CROWN UPON HIS HEAD, [AND OVER FIGURES OF] TEM, SHU, TEFNUT, SEB, NUT, OSIRIS, ISIS, SUTI, AND NEPHTHYS PAINTED IN YELLOW COLOR UPON A NEW PLAQUE, WHICH SHALL BE PLACED IN [A MODEL OF] THE BOAT [OF THE SUN], ALONG WITH A FIGURE OF THE DECEASED WHOM THOU WOULDST MAKE PERFECT. THESE SHALT THOU ANOINT WITH CEDAR OIL, AND INCENSE SHALL BE OFFERED UP TO THEM ON THE FIRE, AND FEATHERED FOWL SHALL BE ROASTED. IT IS AN ACT OF PRAISE TO RA AS HE JOURNEYETH, AND IT SHALL CAUSE A MAN TO HAVE HIS BEING ALONG WITH RA DAY BY DAY, WHITHERSOEVER THE GOD VOYAGETH; AND IT SHALL DESTROY THE ENEMIES OF RA IN VERY TRUTH REGULARLY AND CONTINUALLY.

告诉阿玛纳56

Khonsu is the ancient Egyptian god of the moon. Khonsu means “traveler,” which may relate to the nightly travel of the moon across the sky. Khonsu was instrumental in the creation of new life in all living creatures and, along with Thoth, marked the passage of time.

底比斯10

THE NEW MOON

图特摩斯一世95

[From Lepsius Todtenbuch, Bl. 55.]

图特摩斯四世184

Another chapter to be recited when the moon reneweth itself on the day of the month. The Osiris Auf-ankh, triumphant, saith:

托特5 , 12 , 13 , 28 , 31 , 71 , 79 , 150

“Osiris unfettereth,” or, as others say, “openeth the storm cloud [in] the body of heaven, and is unfettered himself; Horus is made strong happily each day. He whose transformations are great (or many) hath offerings made unto him at the moment, and he hath made an end of the storm which is in the face of the Osiris Auf-ankh, triumphant. Verily he cometh, and he is Ra in [his] journeying, and he is the four celestial gods in the heavens above. The Osiris Auf-ankh, triumphant, cometh forth in his day, and he embarketh among the tackle of the boat.”

图坦卡曼12 , 148 –149, 173 , 181

IF THIS CHAPTER BE KNOWN BY THE DECEASED HE SHALL BECOME A PERFECT KHU IN THE UNDERWORLD, AND HE SHALL NOT DIE THEREIN A SECOND TIME, AND HE SHALL EAT HIS FOOD SIDE BY SIDE WITH OSIRIS. IF THIS CHAPTER BE KNOWN BY HIM UPON EARTH HE SHALL BE LIKE UNTO THOTH, AND HE SHALL BE ADORED BY THE LIVING ONES; HE SHALL NOT FALL HEADLONG AT THE MOMENT OF ROYAL FLAME OF THE GODDESS BAST, AND THE MIGHTY PRINCESS SHALL MAKE HIM TO ADVANCE HAPPILY.

乌沙布提32 , 38 , 39 , 176

TRAVELLING IN THE BOAT OF RA

帝王谷64

[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]

水59 , 67 , 79 , 98 , 99 , 105 , 109 , 110 , 113 , 114 , 115 , 118 , 120 , 122 , 135 , 150 , 151 , 155 , 157 , 161 , 162 , 164 , 167 , 173 , 176 , 178 , 179 , 180 , 188 , 196 , 199 , 201

Another chapter of travelling in the great boat of Ra. The Osiris Nu, th overseer of the palace, the chancellor-in-chief, triumphnt, saith:

“Behold now, O ye luminaries in Annu, ye people in Kher-aba, the god Kha(?)hath been born; his cordage hath been completed, and the instrument wherewith he maketh his way hath [he] grasped firmly. I have protected the implements of the gods, and I have delivered the boat Kha(?) for him. I have come forth into heaven, and I have travelled therein with Ra in the form of an ape, and have turned back the paths of Nut at the staircase of the god Sebek.”

© 2016 Quarto Publishing Group USA Inc.

Two carved sarcophagus.

2016 年首次在美国出版

Sebek-ra, or Sobek, was an ancient Egyptian deity with a complex and fluid nature. He is associated with the Nile crocodile and was also a symbol of pharaoh’s power, fertility, and military prowess. He was invoked particularly for protection against the dangers from the Nile.

韦尔弗利特出版社 (Wellfleet Press) 是

OF MAKING PERFECT THE KHU

Quarto 出版集团美国公司

[From the Papyrus of Nu (British Museum No. 10,477, sheet 16).]

西 36 街 142 号 4 楼

Another chapter of making perfect the Khu. [it shall be recited] on the festival of Six. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith:

纽约，纽约 10018

“Behold now, O ye luminaries in Annu (Heliopolis), ye people in Kher-aba, the god hath been born; his cordage(?) hath been completed, and the instrument wherewith he maketh his way he hath grasped firmly; and the Osiris Nu is strong with them to direct the implement of the gods. The Osiris Nu hath delivered the boat of the sun therewith ... and he cometh forth into heaven. The Osiris Nu sailed round about in heaven, he travelleth therein unto Nut, he journeyeth along with Ra, and he voyageth therein in the form of apes; [he] turneth back the water-flood which is over the Thigh of the goddess Nut at the staircase of the god Sebaku. The hearts of Seb and Nut are glad and repeat the name which is new. Un-neferu reneweth [his] youth, Ra is in his splendors of light, Unti hath his speech, and lo, the god of the Inundation is Prince among the gods. The taste of sweetness hath forced a way into the heart of the destitute one, and the lord of thy outcries hath been done away with, and the oars(?) of the company of the gods are in vigorous motion. Adored be thou, O divine Soul, who art endowed more than the gods of the South and North [in] their splendors! Behold, grant thou that the Osiris Nu may be great in heaven even as thou art great among the gods; deliver thou him from every evil and murderous thing which may be wrought upon him by the Fiend, and fortify thou his heart. Grant thou, moreover, that the Osiris Nu may be stronger than all the gods, all the Khus, and all the dead. The Osiris Nu is strong and is the lord of powers. The Osiris Nu is the lord of right and truth which the goddess Uatchit worketh. The strength which protects the Osiris Nu is the strength which protects the god Ra in heaven. O god Ra, grant thou that the Osiris Nu may travel on in thy boat in peace, and do thou prepare a road whereon [thy] boat may journey onward; for the force which protecteth Osiris is the force which protecteth thee. The Osiris Nu driveth back the Crocodile from Ra day by day. The Osiris Nu cometh even as doth Horus in the splendors(?) of the horizon of heaven, and he directeth Ra through the mansions of the sky; the gods rejoice greatly when the Osiris Nu repulseth the Crocodile. The Osiris Nu hath the amulet(?) of the god, and the cloud of Nebt shall not come nigh unto him, and the divine guardians of the mansions of the sky shall not destroy him. The Osiris Nu is a divine being whose face is hidden, and he dwelleth within the Great House [as] the chief of the Shrine of the god. The Osiris Nu carrieth the words of the gods to Ra, and he cometh and maketh supplication unto the divine lord with the words of his message. The Osiris Nu is strong of heart, and he maketh his offering at the moment among those who perform the ceremonies of sacrifice.”

www.quartoknows.com

A boat on the Nile River at sunset.

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[THIS CHAPTER] SHALL BE SAID OVER A FIGURE OF THE DECEASED WHICH SHALL BE PLACED IN [A MODEL OF] THE BOAT OF THE SUN, AND BEHOLD, [HE THAT RECITETH IT] SHALL BE WASHED, AND SHALL BE CEREMONIALLY PURE, AND HE SHALL HAVE BURNT INCENSE BEFORE RA, AND SHALL HAVE OFFERED WINE, AND CAKES, AND ROASTED FOWL FOR THE JOURNEY [OF THE DECEASED] IN THE BOAT OF RA. NOW, EVERY KHU FOR WHOM SUCH THINGS ARE DONE SHALL HAVE AN EXISTENCE AMONG THE LIVING ONES, AND HE SHALL NEVER PERISH, AND HE SHALL HAVE A BEING LIKE UNTO THAT OF THE HOLY GOD; NO EVIL THING WHATSOEVER SHALL ATTACK HIM. AND HE SHALL BE LIKE UNTO A HAPPY KHU IN AMENTET, AND HE SHALL NOT DIE A SECOND TIME. HE SHALL EAT AND HE SHALL DRINK IN THE PRESENCE OF OSIRIS EACH DAY; HE SHALL BE BORNE ALONG WITH THE KINGS OF THE NORTH AND OF THE SOUTH EACH AND EVERY DAY; HE SHALL QUAFF WATER AT THE FOUNTAIN-HEAD; HE SHALL COME FORTH BY DAY EVEN AS DOTH HORUS; HE SHALL LIVE AND SHALL BECOME LIKE UNTO GOD; AND HE SHALL BE HYMNED BY THE LIVING ONES, EVEN AS IS RA EACH AND EVERY DAY CONTINUALLY AND REGULARLY FOREVER.

本版文本选自EA Wallis Budge 所著的《亡灵书》和《白日降临》以及 Epiphanius Wilson , AM 编辑并作序的《埃及文学，包括埃及故事、赞美诗、连祷文、祈祷文、亡灵书和楔形文字》

SAILING IN THE GREAT BOAT

项目经理：约翰·福斯特

[From the Papyrus of Nu (British Museum No. 10,477, sheet 28).]

收购：Michelle Faulkner

The chapter of sailing in the great boat of Ra to pass over the circle of bright flame. The Osiris Nu, the overseer of the palace, the chancellor-in-chief, triumphant, saith:

由 Warren Street Books 创作

“[Hail], ye bright and shining flames that keep your place behind Ra, and which slay behind him, the boat of Ra is in fear of the whirlwind and the storm; shine ye forth, then, and make [ye yourselves] visible. I have come [daily] along with the god Sek-hra from the bight of his holy lake, and I have seen the Maat [goddesses] pass along, and the lion-gods who belong unto them. Hail, thou that dwellest in the coffer who hast multitudes of plants(?), I have seen [what is] there. We rejoice, and their princes rejoice greatly, and their lesser gods(?) are glad. I have made a way in front of the boat of Ra, I have lifted myself up into his divine Disk, I shine brightly through his splendors; he hath furnished himself with the things which are his, taking possession thereof as the lord of right and truth. And behold, O ye company of the gods, and thou ancestor of the goddess Isis, grant ye that he may bear testimony to his father, the lord of those who are therein. I have weighed the ... in him [as] chief, and I have brought to him the goddess Tefnut and he liveth. Behold, come, come, and declare before him the testimony of right and truth of the lord Tem. I cry out at eventide and at his hour, saying, Grant ye unto me that I may come. I have brought unto him the jaws of the passages of the tomb; I have brought unto him the bones which are in Annu (Heliopolis); I have gathered together for him his manifold parts; I have driven back for him the serpent fiend Apep; I have spit upon his gashes for him; I have made my road and I have passed in among you. I am he who dwelleth among the gods, come, let [me] pass onward in the boat, the boat of the lord Sa. Behold, O Heru-ur, there is a flame, but the fire hath been extinguished. I have made [my] road, O ye divine fathers and your divine apes! I have entered upon the horizon, and I have passed on to the side of the divine princes, and I have borne testimony unto him that dwelleth in his divine boat. I have gone forward over the circle of bright flame which is behind the lord of the lock of hair which moveth round about. Behold, ye who cry out over yourselves, ye worms in [your] hidden places, grant ye that I may pass onward, for I am the mighty one, the lord of divine strength, and I am the spiritual body (sah) of the lord of divine right and truth made by the goddess Uatchit. His strength which protecteth is my strength which protecteth, which is the strength which protecteth Ra. [Grant ye that I may be in the following of Ra], and grant ye that I may go round about with him in Sekhet-hetep [and in] the two lands. [I am] a great god, and [I have been] judged by the company of his gods; grant that divine, sepulchral meals may be given unto me.”

编辑总监：卡洛·德维托

Scenes and texts from the sixth section of the Book of Him That Is in the Other World, also known as the Book of the Dead, taken from the sarcophagus of King Nekht-Heru-hebt, B.C. 378.

设计师：Michael Rivilis

THE FOUR FLAMES

数字版：978-0-76035-364-6

平装版：978-1-57715-121-0

[From the Papyrus of Nu (British Museum No. 10,477, sheet 26).]